Latin-American Mythology. Hartley Burr Alexander
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connexion with these primal creators appear the demiurgic transformers, Quetzalcoatl usually playing the important part. According to Sahagun's fragmentary accounts, the gods were gathered from time immemorial in a place called Teotiuacan. They asked: "Who shall govern and direct the world? Who will be Sun?" Tecuciztecatl ("Cockle-Shell House") and the pox-afflicted Nanauatzin volunteered. They were dressed in ceremonial garments and fasted for four days; and then the gods ranged themselves about a sacrificial fire, which the candidates were asked to enter. Tecuciztecatl recoiled from the intense heat until encouraged by the example of Nanauatzin, who plunged into it; and because of this Nanauatzin became the Sun, while Tecuciztecatl assumed second place as Moon. The gods now ranged themselves to await the appearance of the Sun, but not knowing where to expect it, and gazing in various directions, some of them, including Quetzalcoatl, turned their faces toward the east, where the Sun finally manifested himself, close-followed by the Moon. Their light being then equal, was so bright that none might endure it, and the deities accordingly asked one another, "How can this be? Is it good that they should shine with equal light?" One of them ran and threw a rabbit into the face of Tecuciztecatl, which thenceforth shone as does now the moon; but since the sun and the moon rested upon the earth, without rising, the gods saw that they must immolate themselves to give motion to the orbs of light. Xolotl fled, but was finally caught and sacrificed; yet even so the orbs did not stir until the wind blew with such violence as to compel them—first, the sun, and afterward the moon. Quetzalcoatl, the wind-god, is, of course, thus the giver of life to sun and moon as he is also, in the prayers the bearer of the breath of life from the divine pair to the new-born.
A complete version of the same myth is given by Mendieta,52 who credits it to Fray Andrés de Olmos, transmitted by word of mouth from Mexican caciques. Each province had its own narrative, he says, but they were agreed that in heaven were a god and goddess, Citlallatonac and Citlalicue, and that the goddess gave birth to a stone knife (tecpatl), to the amazement and horror of her other sons which were in heaven. The stone hurled forth by these outraged sons and falling to Chicomoxtoc ("Seven Caves"), was shattered, and from its fragments arose sixteen hundred earth-godlings. These sent Tlotli, the Hawk, heavenward to demand of their mother the privilege of creating men to be their servants; and she replied that they should send to Mictlantecutli, Lord of Hell, for a bone or ashes of the dead, from which a man and woman would be born. Xolotl was dispatched as messenger, secured the bone, and fled with it; but being pursued by the Lord of Hell, he stumbled, and the bone broke. With such fragments as he could secure he reached the earth, and the bones, placed in a vessel, were sprinkled with blood drawn from the bodies of the gods. On the fourth day a boy emerged from the mixture; on the eighth, a girl; and these were reared by Xolotl to become parents of mankind. Men differ in size because the bone broke into unequal fragments; and as human beings multiplied, they were assigned as servants to the several gods. Now, the Sun had not been shining for a long time, and the deities assembled at Teotiuacan to consider the matter. Having built a great fire, they announced that that one among their devotees who should first hurl himself into it should have the honour of becoming the Sun, and when one had courageously entered the flames, they awaited the sunrise, wagering as to the quarter in which he would appear; but they guessed wrong, and for this they were condemned to be sacrificed, as they were soon to learn. When the Sun appeared, he remained ominously motionless; and although Tlotli was sent to demand that he continue his journey, he refused, saying that he should remain where he was until they were all destroyed. Citli ("Hare") in anger shot the Sun with an arrow, but the latter hurled it back, piercing the forehead of his antagonist. The gods then recognized their inferiority and allowed themselves to be sacrificed, their hearts being torn out by Xolotl, who slew himself last of all. Before departing, however, each divinity gave to his followers, as a sacred bundle, his vesture wrapped about a green gem which was to serve as a heart. Tezcatlipoca was one of the departed deities, but one day he appeared to a mourning follower whom he commanded to journey to the House of the Sun beyond the waters and to bring thence singers and musical instruments to make a feast for him. This the messenger did, singing as he went. The Sun warned his people not to harken to the stranger, but the music was irresistible, and some of them were lured to follow him back to earth, where they instituted the musical rites. Such details as the formation of the ceremonial bundles and the journey of the song-seeker to the House of the Sun immediately suggest numerous analogues among the wild tribes of the north, indicating the primitive and doubtless ancient character of the myth.
II. THE FOUR SUNS53
In the developed cosmogonic myths the cycles, or "Suns," of the early world are the turns of the drama of creation. Ixtlilxochitl names four ages, following the creation of the world and man by a supreme god, "Creator of All Things, Lord of Heaven and Earth." Atonatiuh, "the Sun of Waters," was the first age terminated by a deluge in which all creatures perished. Next came Tlalchitonatiuh, "the Sun of Earth"; this was the age of giants, and it ended with a terrific earthquake and the fall of mountains. "The Sun of Air," Ehcatonatiuh, closed with a furious wind, which destroyed edifices, uprooted trees, and even moved the rocks. It was during this period that a great number of monkeys appeared "brought by the wind," and these were regarded as men changed into animals. Quetzalcoatl appeared in this third Sun, teaching the way of virtue and the arts of life; but his doctrines failed to take root, so he departed toward the east, promising to return another day. With his departure "the Sun of Air" came to its end, and Tlatonatiuh, "the Sun of Fire," began, so called because it was expected that the next destruction would be by fire.
Other versions give four Suns as already completed, making the present into a fifth age of the world. The most detailed of these cosmogonic myth-records is that given in the Historia de los Mexicanos por sus pinturas. According to this document Tonacatecutli and Tonacaciuatl dwelt from the beginning in the thirteenth heaven. To them were born, as to an elder generation, four gods—the ruddy Camaxtli (chief divinity of the Tlascalans); the black Tezcatlipoca, wizard of the night; Quetzalcoatl, the wind-god; and the grim Huitzilopochtli, of whom it was said that he was born without flesh, a skeleton. For six hundred years these deities lived in idleness; then the four brethren assembled, creating first the fire (hearth of the universe) and afterward a half-sun. They formed also Oxomoco and Cipactonal, the first man and first woman, commanding that the former should till the ground, and the latter spin and weave; while to the woman they gave powers of divination and grains of maize that she might work cures. They also divided time into days and inaugurated a year of eighteen twenty-day periods, or three hundred and sixty days. Mictlantecutli and Mictlanciuatl they created to be Lord and Lady of Hell, and they formed the heavens that are below the thirteenth storey of the celestial regions, and the waters of the sea, making in the sea a monster Cipactli, from which they shaped the earth. The gods of the waters, Tlaloctecutli and his wife Chalchiuhtlicue, they created, giving them dominion over the Quarters. The son of the first pair married a woman formed from a hair of the goddess Xochiquetzal; and the gods, noticing how little was the light given forth by the half-sun, resolved to make another half-sun, whereupon Tezcatlipoca became the sun-bearer—for what we behold traversing the daily heavens is not the sun itself, but only its brightness; the true sun is invisible. The other gods created huge giants, who could uproot trees by brute force, and whose food was acorns. For thirteen times fifty-two years, altogether six hundred and seventy-six, this period lasted—as long as its Sun endured; and it is from this first Sun that time began to be counted, for during the six hundred years of the idleness of the gods, while Huitzilopochtli was in his bones, time was not reckoned. This Sun came to an end when Quetzalcoatl struck down Tezcatlipoca and became Sun in his place. Tezcatlipoca was metamorphosed into a jaguar (Ursa Major) which is seen by night in the skies wheeling down into the waters whither Quetzalcoatl cast him; and this jaguar devoured the giants of that period. At the end of six hundred and seventy-six years Quetzalcoatl was treated by his brothers as he had treated Tezcatlipoca, and his Sun came to an end with a great wind which carried away most of the people of that time or transformed them into monkeys. Then for seven times fifty-two years Tlaloc was Sun; but at the end of this three hundred and sixty-four years Quetzalcoatl rained fire from heaven and made Chalchiuhtlicue Sun in place of her husband, a dignity which she held for three hundred and twelve