The Myths of Mexico & Peru. Lewis SpenceЧитать онлайн книгу.
them, but nevertheless they flourished so exceedingly that the swamp villages which the Tecpanecs had permitted them to raise on the borders of the lake soon grew into thriving communities, and chiefs were provided for them from among the nobility of the Tecpanecs.
The Aztecs as Allies
By the aid of the Aztecs the Tecpanecs greatly extended their territorial possessions. City after city was added to their empire, and the allies finally invaded the Otomi country, which they speedily subdued. Those cities which had been founded by the Acolhuans on the fringes of Tezcuco also allied themselves with the Tecpanecs with the intention of freeing themselves from the yoke of the Chichimecs, whose hand was heavy upon them. The Chichimecs or Tezcucans made a stern resistance, and for a time the sovereignty of the Tecpanecs hung in the balance. But eventually they conquered, and Tezcuco was overthrown and given as a spoil to the Aztecs.
New Powers
Up to this time the Aztecs had paid a tribute to Azcapozalco, but now, strengthened by the successes of the late conflict, they withheld it, and requested permission to build an aqueduct from the shore for the purpose of carrying a supply of water into their city. This was refused by the Tecpanecs, and a policy of isolation was brought to bear upon Mexico, an embargo being placed upon its goods and intercourse with its people being forbidden. War followed, in which the Tecpanecs were defeated with great slaughter. After this event, which may be placed about the year 1428, the Aztecs gained ground rapidly, and their march to the supremacy of the entire Mexican valley was almost undisputed. Allying themselves with Tezcuco and Tlacopan, the Mexicans overran many states far beyond the confines of the valley, and by the time of Montezuma I had extended their boundaries almost to the limits of the present republic. The Mexican merchant followed in the footsteps of the Mexican warrior, and the commercial expansion of the Aztecs rivalled their military fame. Clever traders, they were merciless in their exactions of tribute from the states they conquered, manufacturing the raw material paid to them by the subject cities into goods which they afterwards sold again to the tribes under their sway. Mexico became the chief market of the empire, as well as its political nucleus. Such was the condition of affairs when the Spaniards arrived in Anahuac. Their coming has been deplored by certain historians as hastening the destruction of a Western Eden. But bad as was their rule, it was probably mild when compared with the cruel and insatiable sway of the Aztecs over their unhappy dependents. The Spaniards found a tyrannical despotism in the conquered provinces, and a faith the accessories of which were so fiendish that it cast a gloom over the entire national life. These they replaced by a milder vassalage and the earnest ministrations of a more enlightened priesthood.
Combat between Mexican and Bilimec Warriors
1. By Payne in The New World called America, London, 1892–99.
2. Garcilasso el Inca de la Vega, Hist. des Incas, lib. ix. cap. 15.
3. See Payne, History of the New World called America, vol. ii. pp. 373 et seq.
4. See Spence, Civilisation of Ancient Mexico, chap. ii.
5. See Civilisation of Ancient Mexico, chap. ii.
6. Payne, Hist. New World, vol. ii. p. 430.
7. Unknown Mexico, vol. i., 1902; also see Bulletin 30, Bureau of American Ethnology, p. 309.
CHAPTER II:
MEXICAN MYTHOLOGY
Nahua Religion
The religion of the ancient Mexicans was a polytheism or worship of a pantheon of deities, the general aspect of which presented similarities to the systems of Greece and Egypt. Original influences, however, were strong, and they are especially discernible in the institutions of ritualistic cannibalism and human sacrifice. Strange resemblances to Christian practice were observed in the Aztec mythology by the Spanish Conquistadores, who piously condemned the native customs of baptism, consubstantiation, and confession as frauds founded and perpetuated by diabolic agency.
Priest making an Incantation over an Aztec Lady
A superficial examination of the Nahua religion might lead to the inference that within its scope and system no definite theological views were embraced and no ethical principles propounded, and that the entire mythology presents only the fantastic attitude of the barbarian mind toward the eternal verities. Such a conclusion would be both erroneous and unjust to a human intelligence of a type by no means debased. As a matter of fact, the Nahua displayed a theological advancement greatly superior to that of the Greeks or Romans, and quite on a level with that expressed by the Egyptians and Assyrians. Toward the period of the Spanish occupation the Mexican priesthood was undoubtedly advancing to the contemplation of the exaltation of one god, whose worship was fast excluding that of similar deities, and if our data are too imperfect to allow us to speak very fully in regard to this phase of religious advancement, we know at least that much of the Nahua ritual and many of the prayers preserved by the labours of the Spanish fathers are unquestionably genuine, and display the attainment of a high religious level.
Cosmology
Aztec theology postulated an eternity which, however, was not without its epochs. It was thought to be broken up into a number of æons, each of which depended upon the period of duration of a separate “sun.” No agreement is noticeable among authorities on Mexican mythology as to the number of these “suns,” but it would appear as probable that the favourite tradition stipulated for four “suns” or epochs, each of which concluded with a national disaster—flood, famine, tempest, or fire. The present æon, they feared, might conclude upon the completion of every “sheaf” of fifty-two years, the “sheaf” being a merely arbitrary portion of an æon. The period of time from the first creation to the current æon was variously computed as 15,228, 2386, or 1404 solar years, the discrepancy and doubt arising because of the equivocal nature of the numeral signs expressing the period in the pinturas or native paintings. As regards the sequence of “suns” there is no more agreement than there is regarding their number. The Codex Vaticanus states it to have been water, wind, fire, and famine. Humboldt gives it as hunger, fire, wind, and water; Boturini as water, famine, wind, and fire; and Gama as hunger, wind, fire, and water.
In all likelihood the adoption of four ages arose from the sacred nature of that number. The myth doubtless shaped itself upon the tonalamatl (Mexican native calendar), the great repository of the wisdom of the Nahua race, which the priestly class regarded as its vade mecum, and which was closely consulted by it on every occasion, civil or religious.
The Sources of Mexican Mythology
Our knowledge of the mythology of the Mexicans is chiefly gained through the works of those Spaniards, lay and cleric, who entered the country along with or immediately subsequent to the Spanish Conquistadores. From several of these we have what might