The American Egypt Part 5

Precious stones and other valuable objects were also offered; and had the country been rich in gold, this well would contain a vast quant.i.ty, because of the great veneration of the natives for it.... On its bank rises a small building filled with idols in honour of all the princ.i.p.al deities in the country, exactly like the Pantheon in Rome. I cannot say whether this is an ancient practice or an innovation of the aborigines, who find here their idols to which they can bring their offerings. I also found sculptured lions, vases, and other objects, which from the manner they were fashioned must have been wrought with metal instruments; besides two statues of considerable size of one single block, with peculiar heads, earrings, and _maxtli_ round their loins."

The bishop's remarks were based, obviously, on an actual visit he paid Chichen and upon such t.i.ttle-tattle as he could obtain from the Indian peasantry. A more serious notice of the cenote is contained in a report, clearly inaccurate in detail and based on hearsay, which was drawn up in 1579 by the Spanish Governor of Valladolid and transmitted to Madrid. It runs as follows:--

"Eight leagues from this town stand some buildings called Chicheneca. Among them there is a _Cu_ (Maya name for pyramid) made by the hand of hewn stone and masonry, and this is the princ.i.p.al building. It has over ninety steps and the steps go all round so as to reach to the top of it; the height of each step is over one-third of a _vara_[2] high. On the summit stands a sort of tower with rooms in it.... This _Cu_ stands between two zenotes of deep water. One of them is called the Zenote of Sacrifice. They call the place Chicheneca after an Indian named Alguin Itza who was living at the foot of the Zenote of Sacrifice. At this zenote the lords and chiefs of all the province of Valladolid observe this custom.

After having feasted for sixty days without raising their eyes during that time even to look at their wives nor at those who brought them food, they came to the mouth of the zenote and at the break of day they threw into it some Indian women, some belonging to each of the lords, and they told the women that they should beg for a good year in all those things which they thought fit, and thus they cast them in unbound; but as they were thrown headlong in they fell into the water, giving a great blow on it; and exactly at midday she, who was able to come out, cried out loud that they should throw her a rope to drag her out with, and she arrived at the top half dead, and they made great fires around her and incensed her with copal, and when she came to herself she said that below there were many of her nation, both men and women, who received her, and that raising her head to look at some of them they gave her heavy blows on the neck, making her put her head down, which was all under water in which she fancied were many hollows and deeps; and in answer to the questions which the Indian girl put to them, they replied to her whether it should be a good or bad year, and whether the devil was angry with any of the lords who had cast in the Indian girls, but these lords already knew that if a girl did not beg to be taken up at midday it was because the devil was angry with them, and she never came out again. Then seeing that she did not come out, all the followers of that lord and the lord himself threw great stones into the water and with loud cries fled from the place."

During the succeeding centuries there is no record of any effort on the part of the Spaniards to solve the mystery surrounding the well. This is not at all surprising, for from the first they took no kind of interest in questions affecting the Indian past of the country, and their innate avarice was not awakened by any well-founded suggestion that jewels and the precious metals had been cast as offerings into the Zenote. The mineral poverty of Yucatan was so obvious as not to permit of such a belief gaining currency, as is clear from the quotation given above from Bishop Landa. But there was another and a stronger reason why the pool should hold its secret fast. This was the extraordinary mechanical difficulty of dredging operations. As has been said, the height from the brink of the cenote to the water-level is seventy feet, and the basin is a complete and precipitous circle all round; there thus being no means of reaching the water except by some elaborate contrivance of a crane nature. M. D. Charnay in 1881 provided himself, in antic.i.p.ation of his visit to Chichen with two automatic sounding machines, one of which was capable of bringing up half a cubic metre deposit. Owing, however, to the height of the cenote walls, the depth of the water, and the enormous detritus of centuries, he could do nothing. It has been reserved for our good friend Mr. Edward Thompson, whose earnestness is only matched by his persistence and his contempt for difficulties, to wrest from this ugly hole the full measure of its secrets. Some twelve months back he had set up an elaborate crane apparatus worked by hand-winches which, projecting considerably over the cenote, and moving in a large half-circle, supported a heavy iron dredger. By means of this machinery dredging over the whole surface of the well-bottom has been done to a considerable depth.

The water, regarded still by the superst.i.tious Indians as fathomless, is at present thirty feet deep, but was probably deeper once. The dredging operations have disclosed the bottom of the cenote to be an acc.u.mulation of earth and vegetable refuse, into which Mr. Thompson has been able to probe to the depth of over thirty feet. These investigations have once and for all established the fact that the pool was the scene of countless human sacrifices. The quant.i.ty of skulls and bones brought up by the dredger admits of no other explanation. For if it was urged, as it may be, that such "finds" point possibly to the cenote having been put to a sepulchral use, the answer is provided by the character of the skulls and bones. In a pool which was regarded in the light of a national Valhalla the majority of the skeletons would almost certainly be those of men, and men, too, of advanced age, chiefs and war-worn tribal heroes. But this is not the case. With scarcely any exceptions, the bones are those of the young. We were privileged by the courtesy of Mr. Thompson to see and handle many of the skulls, and our examination of them satisfied us that they were one and all those of young females between twelve and sixteen years of age. The disarticulated bones all exhibited a like immaturity and s.e.x. From these facts only one deduction is possible, namely that sacrifices in the cenote did occur, and that such sacrifices were of young girls who were hurled by the priests into the chasm, possibly after defilement by the high-priests in the small building at the pool's edge, thus symbolising the simultaneous surrender of virginity and life to the Rain Deity.

It is of course impossible to say for how many centuries before the Spanish Conquest this practice prevailed, but allowing for the natural tendency of the bodies to entirely decay during anything like such a vast period as some writers would suggest is represented by the life of Chichen as a city, the quant.i.ty of skulls found in fair preservation seems to indicate a comparatively frequent repet.i.tion of this cruel rite; probably many maids each dry season. These grim mementoes of the pagan past are not the only "finds" the cenote has yielded. While the dredging has more than corroborated Bishop Landa's supposition that the mineral poverty of Yucatan forbade the hope that countless ounces of gold and silver lay hidden in the pool's muddy bottom, many archaeological treasures have been recovered. There is much reason to believe that, aided by these, Mr. Thompson will be able to give the world an absorbingly interesting reconstruction of pre-Conquest life in Chichen, pieced together with that painstaking zeal which has distinguished all his previous work in other parts of Yucatan.

To these "finds" we shall have reason later to refer more in detail, but of one thing we would speak here. An enormous quant.i.ty of lumps of copal, a resin obtained from several small trees or shrubs of tropical America with compound dotted leaves, known to botanists as the order of Burseraceae, have been dredged up. This copal was used as incense in the Mayan temples, and it is certain that it was regarded as very precious, for there is evidence that tributes to overlords were paid by va.s.sal tribes in so much weight of this resinous gum. There thus seems little doubt that part of the ritual at the cenote edge was the casting in of lumps of copal as offerings to the G.o.d, and it is more than likely that this custom is referred to unconsciously by the Spanish official reporting in 1579, when he says that "all the followers of that lord and the lord himself threw great stones into the water and with loud cries fled from the place." The pieces of copal recovered are in some cases as large as a human head.

About one hundred and thirty yards to the south-west of the great pyramid is the building known as the Tennis-Court. Running north to south are two immense parallel walls 274 feet long, 30 feet thick, 25 feet high, and 120 feet apart. At each end, some 30 yards from the walls, stand buildings roofless and wall-less on the Tennis-Court side.

That on the north still shows traces of elaborate carvings from floor to roof, and on two pillars, where was once a doorway, are figure carvings.

The building to the south is not so richly decorated. The clue to the purpose of this vast enclosure is given by a ma.s.sive stone ring projecting from the eastern wall 20 feet from the ground. A corresponding one on the west side has fallen and lies among the bushes.

We found its measurements to be 3 feet 11 inches in diameter, 11-1/2 inches thick, and the diameter of the ringhole 1 foot 7 inches. The ring still in position is obviously of the same measurements: it can be seen in the photograph reproduced. On the flat surface and on its edges each ring is carved with two serpents intertwined. These rings formed an essential part of a ball-game, which seems to have been common to the Mayan peoples in Yucatan and the Aztec subjects of Moctezuma in Mexico.

The native name for this pastime was _Tlachtli_.

The Spanish historian Herrera, in describing the amus.e.m.e.nts at the Court of Moctezuma, has a detailed account of the game. He writes (we follow the translation adopted by J. L. Stephens): "The King took much delight in seeing Sport at Ball, which the Spaniards have since prohibited, because of the mischief that often happened at it; and was by them called Tlachtli, being like our Tennis. The ball was made of the gum of a tree that grows in hot countries, which, having holes made in it, distils great white drops, that soon harden, and, being worked and moulded together, turn as black as pitch. The b.a.l.l.s made thereof, though hard and heavy to the hand, did bound and fly as well as our footb.a.l.l.s, there being no need to blow them; nor did they use chaces,[3] but vy'd to drive the adverse party that is to hit the wall, the others were to make good, or strike it over. They struck it with any part of their body, as it hapned, or they could most conveniently; and sometimes he lost that touched it with any other part but his hip, which was look'd upon among them as the greatest dexterity; and to this effect, that the ball might rebound the better, they fastened a piece of stiff leather on their hips. They might strike it every time it rebounded, which it would do several times one after another, in so much that it look'd as if it had been alive. They play'd in parties, so many on a side, for a load of mantles, or what the gamesters could afford, at so many scores. They also play'd for gold, and feather-work, and sometimes play'd themselves away, as had been said before. The place where they played was a ground room, long, narrow, but wider above than below and higher on the sides than at the ends, and they kept it very well plastered and smooth, both the walls and the floor. On the side walls they fix'd certain stones, like those of a mill, with a hole quite through the middle, just as big as the ball, and he that could strike it through won the game; and in token of its being an extraordinary success, which rarely hapn'd, he had a right to the cloaks of all the lookers-on, by antient custom, and law amongst gamesters; and it was very pleasant to see, that as soon as ever the ball was in the hole, the standers-by took to their heels, running away with all their might to save their cloaks, laughing and rejoicing, others scouring after them to secure their cloaks for the winner, who was oblig'd to offer some sacrifice to the idol of the Tennis Court, and the stone through whose hole the ball had pa.s.s'd. Every Tennis Court was a temple, having two idols, the one of gaming, and the other of the ball. On a lucky day, at midnight, they perform'd certain ceremonies and enchantments on the two lower walls and on the midst of the floor, singing certain songs, or ballads; after which a priest of the great temple went with some of their religious men to bless it; he uttered some words, threw the ball about the Tennis Court four times, and then it was consecrated and might be play'd in, but not before. The owner of the Tennis Court, who was always a lord, never play'd without making some offering and performing certain ceremonies to the idol of gaming, which shows how superst.i.tious they were, since they had such regard to their idols, even in their diversions. Moctezuma carry'd the Spaniards to this sport, and was well pleas'd to see them play at it, as also at cards and dice."

This account by Herrera of the temples surrounding the playground would be as accurate if it purported to be a description of Chichen instead of Mexico. The two roofless buildings which we found north and south of the court certainly suggested temples, but a more elaborate confirmation of the religious element in this ball-game is found at the southern end of the eastern wall, where stands another building larger than either of those described. This is called "The Temple of the Tigers," from a frieze design, marvellously lifelike, of jaguars (always called tigers in Yucatan) pacing after one another. The building is built to the same level as, and indeed forms part of, the wall of the Tennis Court. Its position, with serpent-columned doorway, facing the arena, indicates that it, too, figured in the ceremonies of the ball-game. Of the front room nothing remains but the two columns and the back wall, out of which latter a doorway leads into an inner apartment. Here are the most remarkable Mayan paintings so far discovered. They cover, or, to be accurate, they once covered (for they are much mutilated), the whole wall s.p.a.ce. The colours used are green, red, blue, a reddish brown (the colour of the human skin in all Mayan paintings), and yellow. The designs are coa.r.s.e in outline, the colours are faded, the plaster is chipped; but the humanity of it all holds you. The method employed in these mural paintings was that of placing one layer of pigment over another. Thus a green shield with yellow bosses studding it was depicted by the shield being first painted entirely over with green, discs of yellow chalky pigment being then placed on the green background. This method, which at the time of the actual painting obviously must have added to the glowing realistic effect, has its grave disadvantages in the detaching of these superimposed layers of paint by crumbling during the pa.s.sage of centuries. Thus much of the original skill of the design is for ever lost to us.

But it is all very human. Life as it was lived, loved and struggled for; life with all its work and its play, its lights and its shades; the drama of life in those far-off Indian days, is here pictured for you.

The long-dead past lives again in that crumbling fresco. By the magic of even that crude draughtsmanship you are transported back through the centuries into the living city. Close at hand you seem to hear the weird chanting of the priests, to smell the resinous incense; from the steaming plain below rise the sounds of hut-life, the grating of the stone rolling-pin (universal sound in every Indian village) on the _metate_ or stone tray as the housewife crushes the maize, the cries of playing children, the barking of the housedogs, the crowing of the c.o.c.ks. You seem to catch the echo of sharp words of command, of the low, long-drawn, grunting cries of the toilers as they drag huge plinths up the newly banked sides of the pyramid; while from the distant quarry comes the incessant "tap-tap-tap" of nephrite chisels as the masons shape the vast blocks of limestone. On the other wall the artist shows you warriors, shields and flint-headed spears in hand, in the full crash of battle; while above them the women have come out upon the battlements of the city to watch the struggle. Truly is there nothing new under the sun. To one's mind come those lines of Matthew Arnold:

"Men shall renew the battle on the plain; To-morrow, as it hath been, it shall be; Hector and Ajax shall be there again; Helen shall come upon the walls to see."

Scrambling down the broken wall to the ground-level, at the back of this painted room is another looking towards the pyramid. The back wall, all that remains, is covered with figures of warriors carved so closely that it is hard to follow the design in the blaze of sunlight.

But there is one figure which demands attention. In the centre of this bas-relief is the presentment of a man who is distinguished from those around by the fact that he wears a beard. This is very curious and very important. Beards were never worn by the ancient Mayan Indians, as indeed they are never worn to-day. In fact, physiologically the Mayan cannot grow a beard, or at least a beard of anything but the mangiest and most scrubby nature, a fact which is evidence of that Mongolian blood which he shares in common with the American Indians of the North and South. But beards are said to have been worn by the priestly caste attached to the worship of the Mexican deity and culture-hero Quetzalcoatl. This divinity, it has been believed, can be identified with the Maya G.o.d Itzamna, and this belief certainly gains support from the appearance of this bearded figure on the sculpture of Chichen, the work of a beardless race.

In front, where the doorway of this temple once stood, are two square carved pillars, not monolithic, but built of slabs a foot or more thick; but the topmost slabs have come away and lie on the ground. Between these pillars, the back hollowed as if for a ceremonial seat, is the much broken form of a tiger (jaguar). Between this building and the pyramid are heaps of fallen stones, and in the dense bush we find and photograph huge slabs of limestone 3 or 4 feet square and more than a foot thick, upon which are carved quite brilliantly lifelike representations of a much bewhiskered jaguar and a parrot eating a nut of the mamey tree. Among these littered stones are, too, many serpents'

heads and pieces of a curious frieze decorated with skulls and crossbones.

Standing on the top of the Castillo platform, looking northeastward, one sees shining white amid the trees the pillars of what is known as the Temple of the Tables, so called in allusion to its chief feature, a series of tables, huge stone slabs supported on Atlantean figures. These latter are of extraordinary interest. They have the square, severe Egyptian headdress and fillet, and so closely resemble in features and general appearance the Sphinx-forms of Egyptian mythology that one starts back in amazement on first seeing them. One curious thing, too, is that a close examination shows an extraordinary diversity of feature.

Whoever the sculptor was, he was not content with producing a stereotyped face, but actually aimed at and obtained a series which one might reasonably guess to be portraits. But of these squat figures, more when we come to our conclusions as to who the Mayans were.

Away to the north of the Castillo, but a few yards from the path which leads to the Sacred Cenote, is a small ruin known as the Temple of the Cones, because in front of it are perhaps a hundred small cone-shaped stones about 2 to 3 feet long, looking for all the world like the 10-inch sh.e.l.ls fired from modern artillery. Some writers have found a suggestion of phallic worship in these, but the close inspection we made convinced us this is not the case.

To the east of the Castillo in the dense woods are an extraordinary series of short columns, the difficulty of explaining which has so far defeated all students. Hundreds of these columns, now broken and scattered, built, as all the columns at Chichen are, of square slabs mortared on to each other, appear to have stood in rows five or six abreast, and some 12 feet apart each from each, forming the sides of an immense square. These columns would seem to have been finished by plain square capitals which lie about here and there. The most reasonable suggestion offered in explanation of these groups of pillars, none of which evidently exceeded 6 feet in height, is that of M. Charnay, who was at Chichen in 1881. He believed them to mark the site of the market-place of the ancient city, and found in the columns the supports for that low colonnade which, he pointed out, was known to have bordered the market-places in Mexico at the time of the Conquest. He quoted Clavigero, who wrote: "In Mexico the judges of the commercial tribunal, twelve in number, held their court in the market buildings, where they regulated prices and measures and settled disputes. Commissioners acting under their authority patrolled the market-place to prevent disorder." The position of these strange columns at Chichen, in the very heart of the old city, as they must have been, within a hundred yards of the Castillo, certainly seem to support M. Charnay's guess, and there is no difficulty in believing that a large arcade supported by rows of five columns abreast ran round the market-place to afford shelter from the sun to those who, like the judges mentioned by Clavigero, had by reason of their duties to be there all day. M. Charnay, however, does not attempt to explain what has become of the roof of such arcade, for there is no sign of it among the littered stones. The explanation undoubtedly is that the roof would have been formed not of stone but of a framework of light beams thatched with palm-leaves, the thatch periodically renewed, as is the case to-day with every Indian hut where the thatching lasts little more than a year. This roofing of the arcade would have of course long ago entirely rotted away.

In the woods to the south-east of the Castillo are a series of ruins which, while intrinsically interesting, are perhaps of most value in the discussion as to the actual age of Chichen. We shall refer to them in a later chapter, and at present would content ourselves with saying that we believe them to represent an older Chichen than that which flourished at the time of Montejo's visit. They consist of a series of mounds some 30 feet high, crowned with now ruined buildings. In their midst are two temples. The first is very remarkable. Its roof has gone, but the majestic carved pillars, 10 feet high, which supported it are still for the most part in position. Here Mr. Thompson recently unearthed a life-sized rec.u.mbent statue of the Chacmool type to which a reference was made in our description of the Museum at Mexico City. Its head is half turned, and its features and headdress are those of the Atlantean statuettes. A hollow in the body between the navel and ribs, three inches wide by three-quarters of an inch deep, suggests a receptacle for incense-burning; the figure probably being altar and idol combined.

To the immediate south of this, with the walls nearly adjoining, is a second temple, now roofless. Against its southern wall stand three carved pillars some 10 feet high, but the peculiar feature is a platform 3 feet high and 5 feet wide and 12 feet long on the north side which has all the appearance of an altar; while a second feature, which we saw nowhere else in Yucatan, was a terraced ledge at the eastern end about 4 feet wide running the full width of the building and approached in its north-east corner by a flight of five stone steps well laid. Still further to the south of these twin temples were two mounds parallel to each other about 50 yards apart. Owing to the dense growth of bush accurate measurements were difficult; but each appeared to be between 40 and 50 feet long, 20 feet wide, and 25 to 30 feet high. Excavations on the second one showed three small stone houses, apparently communicating.

In the woods to the south of the Castillo are a group of large and well-preserved ruins. First the "Red House," a literal translation of the Indian name _Chichanchob_, in allusion to the extensive colouring of the inner walls. The building, which is 43 feet long and 23 deep and has a richly ornamented cornice, stands on a low mound 62 feet long and 50 odd wide, approached by a stairway 20 feet wide. It has three doors admitting to a room running the full length of the building; and out of this again there are three doors to three inner rooms. Along the top of the wall of the front room runs a tablet covered with two lines of hieroglyphics. They are much worn, and we found it impossible to get a satisfactory mould of them. The paints on the walls are still vivid, but no pattern is traceable; the only striking feature being that "red hand," which we found in far better preservation at a city we discovered some months later in the island of Cozumel, and of which we shall write later.

To the south-east of the Chichanchob is a most puzzling building, unique as far as Yucatan is concerned. The Caracol, or "Winding Staircase,"

stands on two rectangular stone-faced terraces reached by steps. The lower terrace measures 220 feet north to south, 150 feet east to west, and is 20 feet high. The masonry is very rough, and may have been plastered. At one end are the remains of four small pillars, and around the building we found at intervals carved heads hollowed in the crowns to serve as incense-burners. The stairs are on the west side, and are 45 feet wide; the broken remains we found suggested there had been serpent bal.u.s.trades. The second or upper terrace is 60 feet east to west, 80 north to south, and 12 feet high; the steps being a continuation of the lower flight. The building is a large squat turret of about 40 feet diameter and about 25 in height. Upon this turret a smaller one, now largely fallen, stood. The main turret consists of two concentric walls, enclosing two annular rooms and a circular core or pillar. The walls are some 2 feet thick. There are four doorways facing the cardinal points of the compa.s.s in the outer, and four facing the sub-cardinal points in the inner, wall. The core is about 7 feet thick at the floor-level and 8 feet at ceiling. The roof of each of these annular rooms ends in a very pointed arch. Facing the north-east door is a small opening in the core about 4 feet from the floor and measuring about 28 by 24 inches. J. L. Stephens in 1842 abandoned the attempt to explore this, but we were luckier. By a total disregard of our clothes and of the probability that the pa.s.sage sheltered at least one rattlesnake, we squirmed through and came out at the side of the topmost turret some 10 feet from the top. Undoubtedly this was once a stairway, for we could feel (it was too dark to see) the broken edges of the steps. It is reasonable to surmise that this unique winding-stair building was in the nature of an observatory, though whether in connection with Sun or Star worship it is of course impossible to say.

[Ill.u.s.tration: THE CARACOL ("WINDING STAIRCASE"), CHICHEN ITZA.]

[Ill.u.s.tration: THE TENNIS COURT, CHICHEN ITZA.]

To the south of the Caracol stands a ruin of remarkable beauty and in wonderful preservation. The Spaniards called it "_La Casa de las Monjas_" (Nuns' House), and there is much reason to believe that this is a thoroughly appropriate t.i.tle, and that this building did actually house those virgins of n.o.ble birth of whose dedication to religious uses we shall have to speak at some length in a later chapter, when reviewing the whole subject of Mayan religion. The peculiar feature of the building is the manner of erection. Apparently at first it stood on a solid foundation of masonry 30 feet high and of the same size as the building itself except to the north, where there was a platform 30 feet wide. At some period, whether during erection or after completion it is impossible to tell, the architect must have come to the conclusion that the building was top-heavy, and decided to strengthen it by continuing the northern platform all round. This new wall was not spliced and mortised into the other as one would expect. A wall was built to the outer dimensions of the support only 2 feet thick, and the s.p.a.ce between this and the main building was filled up with rubble and loose building waste. The abutment on the northern side, down which thirty-four steps lead to ground-level, was built in the same manner, giving it an unsubstantial lean-to appearance. But we shall have more to say upon this mode of building when attempting to date these structures in a later chapter.

The buildings on the platform are two in number. The larger is 104 feet long and 30 wide, and contains seven rooms, the largest on the south side measuring 47 feet by 9 feet wide, its inner walls bearing traces of figure paintings from floor to roof. The s.p.a.ce on the northern side corresponding to this room has apparently been filled up. The niches for the doorways exist, but they are sealed to the lintel with masonry, whether because sepulchral or to give support to the building above, it is impossible to say. On either side of this closed s.p.a.ce are two smaller rooms and two more in corresponding places on the south side, while at the east and west ends a room runs from north to south. The lintels of the three sealed doorways, both underneath and on the facings, are covered with hieroglyphics, as are also those of the doors on either side, and the fact that none are found on the southern chamber suggests that the sealing was for an important reason. Returning to the north side and climbing sixteen steps, you reach the second platform, on which stood a second house now merely a heap of stones. It was one-roomed with two doors, looking north and south.

As we came down the steps we disturbed a huge iguana, which darted up the face of the ruin and ran along its edge, stopping motionless at the corner to peer over at us, its grey dewlapped head and hideous blinking eyes making it look like some animated gargoyle. Once more on the ground, we turned towards the eastern annexe of the nunnery, containing five open and two closed rooms. Its facade has scarcely a parallel in Central America. The twining-serpent frieze, the "elephant trunk," the diamond pattern, and other designs common in Mayan ornamentation are lavishly used, as can be seen from the ill.u.s.tration, while in a central arched niche is a bust with a headdress of feathers. Over the door are twenty curious cartouches, five in a row, and over these are six ornaments like capital T's stuck into the building by their stems. As we approach, two or three a.s.ses, startled from their grazing at the doorways, clatter off into the stony woodland. Lizard and wild a.s.s!

Could better ill.u.s.tration than these desolate, gaping palace chambers be found for Omar Khayyam's lines:

"They say the Lion and the Lizard keep The Courts where Jamshyd gloried and drank deep; And Bahram--that great hunter--the wild a.s.s Stamps o'er his head, but cannot break his sleep"?

We sat awhile amid the fallen blocks of masonry in what must have been the nunnery courtyard, watching the swallows as they flew in and out of those timeworn doorways. Here and there amid the stunted wiry gra.s.s rose clumps of cactus and coa.r.s.e thistle-like plants, while over all climbed a large blue convolvulus, its centre striped purple-red, making Nature's perfect harmony of colouring with a dainty b.u.t.ter-yellow foxglove-shaped flower which filled the air with a subtle musky perfume. Huge b.u.t.terflies of orange and sulphur, of striped black and scarlet, of black and white, flitted among the blooms; while over us blazed the sun in a sea of blue, the rich blue of the eternal Carib summer.

A few yards south-eastward of us stood Akad-zib, "House of the Mysterious Writing," eighteen-roomed and unique as being the only building in Chichen not on a mound. Its facade--a contrast to the palace--is severely plain, but the building has importance. In the room looking south, over the dark lintel of a doorway leading to an inner chamber, are two rows of hieroglyphics,--the best preserved in Chichen,--while on the ceiling of this doorway, carved in relief and seated in front of what appears to be a basin of incense, is a figure in full-feathered dress, a right angle of glyphs running round to its left.

Southward beyond the Akad-zib we could just see that greener patch of woodland which marks where lies the huge cenote whence the Itzas drew their water supply. Approached by a winding path which runs to the water's level, the broken sides of the chasm admit the sunlight, and the blueness of the water and the golden green of the palm-leaves make a true tropic picture.

And so the reader has wandered with us round two square miles of woodland, and glanced at the wonders of a city which in the days of its greatness numbered its citizens by scores of thousands; a city which architecturally, though possibly not culturally, remains the greatest monument of Central American civilisation.

FOOTNOTES:

[2] _Vara_--a linear measure used in Spanish America, equal to thirty-three English inches.

[3] _Chaces_--an old-time form of spelling "chases."

CHAPTER VII

VALLADOLID AND AFTER

There are two kinds of brigands in Yucatan. There is the honest fellow who cuts your throat without apology or waits behind a tree and puts a bullet into your back at a ten-yard range; and there is the oily-tongued "_con permiso_" (detestable phrase! ever on Yucatecan lips) rascal who, permission or not, will see to it that your last centavo is his, if he can manage it. At Valladolid, whither we went from Chichen, we made our first serious acquaintance with the latter. One or two pleasant little episodes had occurred at Merida, but they were only in the nature of dress rehearsals.

Valladolid--railhead, frontier-town--is the back of beyond in Yucatan.

To-day it is the most important township on the border-line dividing the enslaved Indians from those few thousands who are still maintaining their independence against the criminal-recruited forces of Diaz. In the revolt of 1847 and in all the lesser Indian risings it has been the jumping-off ground for the rebels. It is a long dirty street of shabby houses, ending in a weed-choked down-on-its-luck sort of plaza, at one side of which is a huge gaunt stuccoed church surrounded by tumbling three-foot walls. The whole place has a shamefaced, seen-better-days kind of air; and if it is indeed true that it has claims to be reckoned a health resort, one feels, as did the martyr to gout, when recommended to a very dull town for its baths, that "one prefers the gout."

It was on the 28th of May, 1543, that Montejo founded the town on the sight of the Indian settlement of Chanac-ha. This native name means "large water," in reference to a great lagoon of sweet water on the northward. It was the fertility of the country around due to this swamp (for it was nothing else) which had attracted the Spaniards. But this in turn betrayed them, for, ere a year had elapsed, the place had proved so malarious that it was determined to move the town to the neighbouring Indian pueblo of Zaci. There on the 24th of March, 1544, the Valladolid of to-day was founded, its plaza being on the site of a huge Mayan temple built on a lofty pyramid. Not a stone or trace of the Indian work now remains, but tradition relates that in the temple was an idol of pottery, regarded as of great sanct.i.ty and to which the Indians for miles round made pilgrimages for adoration.

There is some reason to believe that this idol was in the form of the tapir, in Maya called "_tzimin_." There is no doubt that the queer "pig-deer," which is still found in the southern forests of Yucatan and in Chiapas, held an important place in Mayan mythology; and the account of this idol of pottery at Zaci worshipped as Ah-Zakik-ual, "Lord of the East Wind," which is described as being shaped like a huge vase moulded in front into an ugly face, suggests that there was here a temple dedicated to that tapir G.o.d replicas of whose image have been found moulded in vase form in many parts of Southern Yucatan, and especially in Guatemala. The interior of the huge vase was not probably used for the burning of copal, the figure thus being, as appears to have been so often the case, idol and altar in one.

We had left Chichen, as we had reached it, in the dark. But this time it was the darkness before dawn, and, with no moon, the Castillo looked gloomy and awesome in its setting of black woods. With our pockets full of oranges from the hospitable trees of the hacienda and our hearts full of wonder at the ruins amid which we had spent so many interesting days, we turned our horses' heads once more towards Citas, where we were due to catch another early train. It was perilous work picking your way in the gloom amid the boulders of the "camino real," as the Spaniards euphemistically call these execrable highroads. One wonders what a sham "camino" would be like, if this is a "real" one. But the dawn was worth seeing in those dark woods, dripping with the heavy tropical dew.

The glorious sun came, and the slate-greys and blacks turned to silvers and l.u.s.trous greens, and the dank sodden boughs changed to fairy wands, trimmed with diamonds as the sun touched them. And the sombre sky turned into such a blue, and the reds and ambers, the azures and the greens, of birds and b.u.t.terflies as they woke for another day were so wonderful, that one caught the infection of it, the magic of G.o.d's tropic woodland, and we forgot the troubles of boulder-strewn roads and horn-pommelled Mexican saddles.