The Mythology of Mayas, Aztecs and Incas. Lewis Spence
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Hakluyt concludes that the descendants of the folk he took with him composed the greater part of the population of the America of the seventeenth century, a conclusion in which he has been supported by more than one modern antiquarian. Indeed, the wildest fancies have been based upon this legend, and stories of Welsh-speaking Indians who were able to converse with Cymric immigrants to the American colonies have been received with complacency by the older school of American historians as the strongest confirmation of the saga. It is notable, however, that Henry VII of England, the son of a Welshman, may have been influenced in his patronage of the early American explorers by this legend of Madoc, as it is known that he employed one Guttyn Owen, a Welsh historiographer, to draw up his paternal pedigree, and that this same Guttyn included the story in his works. Such legends as those relating to Atlantis and Antilia scarcely fall within the scope of American myth, as they undoubtedly relate to early communication with the Canaries and Azores.
American Myths of the Discovery
But what were the speculations of the Red Men on the other side of the Atlantic? Were there no rumours there, no legends of an Eastern world? Immediately prior to the discovery there was in America a widely disseminated belief that at a relatively remote period strangers from the east had visited American soil, eventually returning to their own abodes in the Land of Sunrise. Such, for example, was the Mexican legend of Quetzalcoatl, to which we shall revert later in its more essentially mythical connection. He landed with several companions at Vera Cruz, and speedily brought to bear the power of a civilising agency upon native opinion. In the ancient Mexican pinturas, or paintings, he is represented as being habited in a long black gown, fringed with white crosses. After sojourning with the Mexicans for a number of years, during which time he initiated them into the arts of life and civilisation, he departed from their land on a magic raft, promising, however, to return. His second advent was anxiously looked for, and when Cortés and his companions arrived at Vera Cruz, the identical spot at which Quetzalcoatl was supposed to have set out on his homeward journey, the Mexicans fully believed him to be the returned hero. Of course Montezuma, their monarch, was not altogether taken by surprise at the coming of the white man, as he had been informed of the arrival of mysterious strangers in Yucatan and elsewhere in Central America; but in the eyes of the commonalty the Spanish leader was a “hero-god” indeed. In this interesting figure several of the monkish chroniclers of New Spain saw the Apostle St. Thomas, who had journeyed to the American continent to effect its conversion to Christianity.
A Peruvian Prophecy
The Mexicans were by no means singular in their presentiments. When Hernando de Soto, on landing in Peru, first met the Inca Huascar, the latter related an ancient prophecy which his father, Huaina Ccapac, had repeated on his death-bed, that in the reign of the thirteenth Inca white men of surpassing strength and valour would come from their father the Sun, and subject the Peruvians to their rule. “I command you,” said the dying king, “to yield them homage and obedience, for they will be of a nature superior to ours.”2
But the most interesting of American legends connected with the discovery is that in which the prophecy of the Maya priest Chilan Balam is described. Father Lizana, a venerable Spanish author, records the prophecy, which he states was very well known throughout Yucatan, as does Villagutierre, who quotes it.
The Prophecy of Chilan Balam
Part of this strange prophecy runs as follows: “At the end of the thirteenth age, when Itza is at the height of its power, as also the city called Tancah, the signal of God will appear on the heights, and the Cross with which the world was enlightened will be manifested. There will be variance of men’s will in future times, when this signal shall be brought.... Receive your barbarous bearded guests from the east, who bring the signal of God, who comes to us in mercy and pity. The time of our life is coming....”
It would seem from the perusal of this prophecy that a genuine substratum of native tradition has been over-laid and coloured by the influence of the early Spanish missionaries. The terms of the announcement are much too exact, and the language employed is obviously Scriptural. But the native books of Chilan Balam, whence the prophecy is taken, are much less explicit, and the genuineness of their character is evinced by the idiomatic use of the Maya tongue, which, in the form they present it in, could have been written by none save those who had habitually employed it from infancy. As regards the prophetic nature of these deliverances it is known that the Chilan, or priest, was wont to utter publicly at the end of certain prolonged periods a prophecy forecasting the character of the similar period to come, and there is reason to believe that some distant rumours of the coming of the white man had reached the ears of several of the seers.
These vague intimations that the seas separated them from a great continent where dwelt beings like themselves seem to have been common to white and red men alike. And who shall say by what strange magic of telepathy they were inspired in the minds of the daring explorers and the ascetic priests who gave expression to them in act and utterance? The discovery of America was much more than a mere scientific process, and romance rather than the cold speculations of mediæval geography urged men to tempt the dim seas of the West in quest of golden islands seen in dreams.
The Type of Mexican Civilisation
The first civilised American people with whom the discoverers came into contact were those of the Nahua or ancient Mexican race. We use the term “civilised” advisedly, for although several authorities of standing have refused to regard the Mexicans as a people who had achieved such a state of culture as would entitle them to be classed among civilised communities, there is no doubt that they had advanced nearly as far as it was possible for them to proceed when their environment and the nature of the circumstances which handicapped them are taken into consideration. In architecture they had evolved a type of building, solid yet wonderfully graceful, which, if not so massive as the Egyptian and Assyrian, was yet more highly decorative. Their artistic outlook as expressed in their painting and pottery was more versatile and less conventional than that of the ancient people of the Orient, their social system was of a more advanced type, and a less rigorous attitude was evinced by the ruling caste toward the subject classes. Yet, on the other hand, the picture is darkened by the terrible if picturesque rites which attended their religious ceremonies, and the dread shadow of human sacrifice which eternally overhung their teeming populations. Nevertheless, the standard of morality was high, justice was even-handed, the forms of government were comparatively mild, and but for the fanaticism which demanded such troops of victims, we might justly compare the civilisation of ancient Mexico with that of the peoples of old China or India, if the literary activity of the Oriental states be discounted.
The Mexican Race
The race which was responsible for this varied and highly coloured civilisation was that known as the Nahua (Those who live by Rule), a title adopted by them to distinguish them from those tribes who still roamed in an unsettled condition over the contiguous plains of New Mexico and the more northerly tracts. This term was employed by them to designate the race as a whole, but it was composed of many diverse elements, the characteristics of which were rendered still more various by the adoption into one or other of the tribes which composed it of surrounding aboriginal peoples. Much controversy has raged round the question regarding the original home of the Nahua, but their migration legends consistently point to a northern origin; and when the close affinity between the art-forms and mythology of the present-day natives of British Columbia and those of the Nahua comes to be considered along with the very persistent legends of a prolonged pilgrimage from the North, where they dwelt in a place “by the water,” the conclusion that the Nahua emanated from the region indicated is well-nigh irresistible.3
In Nahua tradition the name of the locality whence the race commenced its wanderings is called Aztlan (The Place of Reeds), but this place-name is of little or no value as a guide to any given region, though probably every spot betwixt Behring Strait and Mexico has been identified