PIMO AND THE CASAS GRANDES
It may further be remarked that the Chinese paragraph which immediately follows the account of our Canyon, mentions a place called "Pi-mo."
This is its pronunciation in Canton, but in Shanghai, where mo is accorded the sound of mu (see Williams' dict. p. 1154 and p. 1186, column 6) Pi-mo would be called Pi-mu. Now, this Pi-mo or Pi-mu is said (see existing translation) to be situated in the "south-east corner of the desert beyond the eastern sea.
Proceeding eastward until the "Eastern Sea," which washes the coast of China, is crossed, the modern investigator reaches California and Arizona. And here, in the region or basin of the Colorado, he finds a place still called "Pi-mo." It is in Arizona, with a "desert" of sand—the desert of California and Sonora—to its west and south, and a region of running streams, grass, and forests to its east. Pimo is itself in the "desert"—in a "south-east corner of the desert beyond the Eastern Sea." It is entirely dependent on artificial irrigation for its limited power to support human beings.
Here are ruined buildings whose origin is shrouded in mystery and around or about which controversies have raged for centuries.
One visitor, an American officer, states that his General "asked a Pimo, who made the house I had seen?" The house was one of the Casas Grandes in the neighborhood of Pimo. Who had made it? was now the question. The reply was: "It was built by the son of the most beautiful woman who once dwelt in yon mountain; she was fair and all the handsome men came to court her, but in vain; when they came, they paid tribute, and out of this small store she fed all people in times of famine and it did not diminish."
Moreover, "at last she brought forth a boy, who was the builder of all these houses."
The Pimo Indian "seemed unwilling to talk about them, but said there were plenty more of them to the north, south, west, etc." (note 70.)
[Was the royal suckling or Prince ever carried down into the neighboring Grand Canyon by the beneficient being, his mother? Was he a shao hao (as the Chinese might say) or little Child of the Sun? Did he ever see the Cliff Palace? Were he and his people connected with the cave and cliff-dwellings? And when he retired from the Canyon did he fail to take with him a Lute?]
If the royal suckling (or ju) of the Chinese account ever actually lived in the neighborhood of the Grand Canyon, or in the vicinity of Pimo, and was connected with a restless or troubled nation of Cliff Dwellers or stone-house builders, why should not the Indians have some traditional, even if but hazy recollection of both the suckling and his imperial mother? The forefathers of the Pimos must have beheld them, and it is difficult to suppose that the ancient legendary knowledge has completely evaporated from the aboriginal memory. As we have learned the construction of the Casas Grandes at Pimo is connected with the advent or movements of an intelligent, even if harassed race of Builders who owed allegiance to a Princess or her child. And if it is a fact that in a time of famine the royal lady fed the ancestors of the Pimos, we wonder not that the nation has enshrined her image within its ceaseless, throbbing heart. The hill-top on which she gave birth to her suckling is remembered to the present hour and was pointed to by the Pimo interpreter when telling the American General about the merciful being who fed the hungry in a time of famine (and perhaps had relieved or cheered his own ancestor.)
Let us not overlook or snub the fact that Pimo—the Pimo of "the region beyond the Eastern Sea" is actually mentioned in the same breath with the Grand Canyon and the Gulf. It is represented by characters numbered 9 and 10 in the extract from the ancient Chinese volume, now set before the patient and intelligent reader who appreciates or perceives the difficulties connected with the present investigation.
The last column (reading from right to left) consists of 12 characters, which express the following sense: Ta—Hg—east—south—corner—has—shan (mountain or height)—called—Pi mo—ti—kiu.
The 11th term, ti, stands for "place;" and a kiu is a level-topped hill. As it is also called a shan (see No. 7), the kiu should be a prominent eminence having a level space on top.
The name Pi-mo is expressed by putting Pi, which signifies "skin" or "case," along with mo, which simply stands for "mother."
A mother, or a maternal case is connected with the Pi-mo kiu or level-topped hill. Is such an eminence to be seen in the vicinity of Pi-mo? Has it a flat summit? Are there any signs that it was inhabited by the queen of the Builders? The Pimo Indian told the general that on the hill-top in the vicinity—in the Lower Gila Valley—a female ruler gave birth to a child. Is there any foundation for the legend? Where is her house?
Referring to the structures in Arizona, an observer draws particular attention to one "comparatively intact in the lower Gila valley." He says: "The hill on which it is built rises abruptly from the surrounding lowlands to the height of a full thousand feet. Near the northwest corner the ancient strategists began at a height of thirty feet, carving a narrow pathway to the summit. Here an irregular stone staircase has been made, passable by one person at a time. At intervals watchtowers were constructed, from which huge boulders could be hurled down upon the advancing foe.
"The road makes three complete circles above the hill before reaching the upper level." [Here is a level-topped hill or kiu.] "Here another monument of early fortitude inspired by the love of life presents itself. There is, perhaps, three acres of level rock on the summit. For a depth of nearly two feet the entire plateau is covered with rich soil 'packed up' from below. When one pauses to think of the immense labor involved in carrying this mass of earth up the irregular winding stone staircase, a feeling of admiration springs up for these simple patient people."
It is plain that there is a level-topped hill (or kiu) in the vicinity of Pimo. And it is directly connected in Indian tradition with the movements of a race of builders who reared "all these houses," and were directed or governed by a beneficient being who here gave birth to a remarkable prince. But it is enough at present to observe that the Chinese symbols connect Pimo—the Pimo of the "region beyond the Eastern Sea"—with a Mother, or notable Birth. And when the American General—in our region beyond the Eastern Sea—inquires at Pimo for information, concerning its now silent and forsaken ruins, the Pimo interpreter instantly responds by raising his arm and pointing to the hill of the royal birth.
The Hill of the Maternal Case is there, say the Chinese.
The Hill of the Maternal Case is Here, say the Pimos.
The hill is prominent or lofty and quite level on top. It is in truth a kiu (pronounced like our own word cue) and holds aloft some impregnable dwellings and also a green spot or abandoned garden—clay having been carried aloft a thousand feet by devoted Builders in part to raise flowers for the young mother. But, of course, her own bud was the brightest of all. And every one told her so. And what a wide view from the summit! And how cool the air up there! How different from the blazing Canyon (with its hidden or abandoned Lute.)
"The General asked a Pimo, who made the house I had seen? 'It is the Casa de Montezuma', said he; it was built by the son of the most beautiful woman who once dwelt in yon mountain; she was fair—"
Notice here the name "Montezuma."
The Casas Grandes at Pimo were fortunately seen by Spanish explorers in the 16th century, and "the Indians then assigned them an age of no less than 500 years." (note 71.)
Of course the Casa Grande Montezuma (or Builder Prince of the 11th century) could not have been the Montezuma who was overthrown by Cortez in the 16th century. As well confound William of Normandy with William of Holland, because each was a William! Let fools do that!
One writer says with regard to the legends of the sedentary Indians, that "the name of Montezuma runs through all of these—not generally referring to the king whom we are accustomed to identify with that name, but to the great chief of the golden or heroic age." (n. 72)
There are noticeable variations in the name or title of the ancient king. Thus one Spanish explorer speaks of "the Casa Grande, or palace of Moc-te-zuma" (n. 73.)
Here we have Moc (or Mok, as it is by others spelled) instead of Mon (ti-zuma.)
Another authority furnishes the spelling Mo-te-cuh-zoma, and adds, that it is "found written also Moc-te-zuma, Mu-teczuma, Mo-texuma" (n. 74.)
Notice the three different spellings or sounds—Mo, Mu, and Mok, prefixed to "te-zuma...."
The title te or ti (or te-cuh) signifies warrior or lordly ruler (n. 75.) As for suma it is said to mean "sad, angry, or severe." [But soma may include an allusion to the water of immortality and embrace the notion of divine descent.]
Mok (the te-zuma) Mo or Mu were names or titles bestowed on the 11th century Builder Prince who was connected with the construction of the Casas Grandes in the Pimo section, and was born on a prominent hill-top there. He was Mok, Mo or Mu.
Turning to the Chinese account we find that the royal ju or suckling connected with the region of the Grand Canyon and Pimo, was likewise known as Mu. (note 76.)
In addition, the suckling is repeatedly called a ti (or te as it is just as often spelled.) And this, so far, agrees with the title of the Pimo infant, whose name is frequently said to be Mu-ti (zuma.)
A Mu-ti, say the Chinese.
A Mu-ti, say the Pimos.
According to the Chinese record, the imperial (ti or te) heir apparent (or yuen-tsz) suckling or baby (ju) whose estate or patrimony (chan) was Loh-ming (name of a region) lived or resided (ku) as the tender, delicate youth (yao) Mu.
Here we see that the heir apparent the ju or baby was both Mu and a ti. The old account connects the infantile ruler with a region called Loh-ming. We need not delay to ascertain the position of this province or land; enough now to observe that wherever it was, the ju and ti lived there (or lived some where) as the pleasing and tender Mu.
The baby was Mu.
This name, like some of our own names, such as Grace, Patience, Clement, is frequently used as an adjective. It may stand for either "beauty" or "majesty," but it is also, at times, a surname. (note 77.)
As already seen, the Great Canyon with the connected bottomless abyss, in the region beyond the Eastern Sea, is connected with the Sun and Moon Shan. And on this Shan is "the Great Men's Country" (see existing translation.) Now a Chinese comment (note 78) informs us that the forts of the entirely great Mu formerly held or possessed this Great Men's Country (which is on the Sun and Moon Shan.)
Information is next furnished concerning the largest Walrusses, and it is plain that the polar region is referred to. The account is quite clear, as any Chinese scholar can see, now that we have pointed out the position of the passage.
It might seem advisable to prove that the haunt of the Walrus was known to the ancient Chinese writers who have furnished accounts of America, but it is unnecessary to do this, seeing that the phenomenon of Ten Suns, which is only visible at the Arctic Circle, is referred to in the ancient books. Moreover, as we have learned, appearances of five or seven suns (or moons) shining simultaneously in the sky, are distinctly connected with the Sun and Moon Shan. It was therefore known that the mountain system of North America, stretches upward—like the Branches of a Tree—from the vicinity of the Grand Canyon to the Polar region, or place of the Ten Suns. And from a point here, the shores of North-eastern Tartary or Asia can be seen without even the aid of an opera-glass.
It now appears that in the remote past there was a ruler named Mu dwelling in the mountainous land which stretches from the Grand Canyon to the Arctic Ocean. His domain was on the Sun and Moon Shan.
And he had fortified dwellings or forts.
Where, today, are the remains of the ancient strongholds?
One observer says with reference to the cliff-dwellings, that they "have the appearance of fortified retreats. The occupants, on account of "decending hordes devised these unassailable retreats.... The builders hold no smallest niche in recorded history. Their aspirations, their struggles and their fate are all unwritten, save in these crumbling stones, which are their sole monuments and meagre epitaph. Here once they dwelt. They left no other print on time." (note 79.)
The "unassailable retreats" noticed by this melancholy writer may well be some of the strongholds of Mu and his followers or warriors. The ancient pueblos (or Casas Grandes) are of great strength. When the "ladders are drawn in, the various sides present a perpendicular front to an enemy, and the building itself becomes a fortress." Further, "The strength of the walls of these structures was proved during the Mexican war, when it was found that they were impregnable to field-artillery." (note 80.)
The Spanish soldier, Castenada, in the 16th century said with regard to the Pimo Casa Grande, that "it seemed to have served as a fortress." (note 81.)
Now, Pimo—represented by the symbols for a maternal case and hill—is mentioned on the very page of the Chinese book which notices our Grand Canyon. Then, we are told that cliff-dwellings were here and a Sun Prince (at first a mere ju or infant) called Mu, and that he or his followers erected forts or fortresses.
And here we find no scarcity of ancient strongholds.
And when we ask the Indians for the name of the ruler who governed the now decaying strongholds, their answer is—Mu.
The very title in the Chinese book.
Mu, say the Ancients.
Mu, say our Indians.
It may be said that some of the latter pronounce the title Mo. One of our philologists speaks of "Montezuma, or more correctly, Motecuhzoma." (note 82.)
Another authority says: "Montezuma, or more correctly, Moctezuma." (note 83.)
In his account of the Casa Grande, the old time Spanish traveler, Padre Garces, says: On this river is situated the house which they call Moctezuma's. (note 84.)
It is evident that the two pronunciations Mo and Mok are preferred to Mon (tezuma) and that Mu has also its advocates.
Curiously enough, these three sounds Mu, Mo, and Mok, are likewise applied to the one character by the Chinese literati.
The identical symbol which Williams calls Mu is in another dictionary (see Bailley's, iii, p. 246) termed Mo.
Morrison (vol. IV, p. 600-1) says that the two sounds Mu and Mo are both applied, and that in Canton this selfsame character is called Mok.
It thus appears that the builder or ruler of the fortresses in the region beyond the Eastern Sea, might be called Mu, Mo, or Mok.
And in the region referred to—"the region beyond the Eastern Sea"—we find many strongholds or forts (as well as cave-dwellings;) and when antiquarians inquire of the Indians for the name of the ancient Builder Prince, they are variously informed that he was the glorious Mu, Mo, or Mok.
If the royal infant (or ju) became in process of time a ruler of fortresses (tai) which "formerly held the Great Men's Country" (on the Sun and Moon Shan) would be surprising to find that he himself had been born within the shelter of a tai or fortress? And what is the fortified hill at Pimo but a fortress? He counts it as the first of the forts of Mu or Mo-ti in "the region beyond the Eastern Sea."
Remember that our own government has erected numbers of forts on hilltops throughout the South-west expressly for the purpose of holding such tribes as the Navajoes and Apaches in check. (And in addition we are furnishing the red men with supplies.) But in the 11th century there were no Congressional appropriations, no detachments of troops hurrying down from Washington to preserve order. Yet the ancestors of our savage tribes were certainly there. And although the warrior chieftans immediately around the young queen appear to have been filled with jealousy of each other, it is certain that they were united as one in devising for the princess a calm or sure retreat which no barbaric host could take by assault. From its base the savage ranks would reel, or break into foam like waves of the sea.
Aloft in this secure retreat she gave birth to Mo.
Who was his father?
The American General already referred to, supplies his own report of the Pimo interpreter's words:
"All he knew was a tradition amongst them, 'that in bygone days, a woman of surpassing beauty resided in a green spot in the mountains near the place where we were encamped. All the men admired and paid court to her. She received the tributes of their devotion, grain, skins, etc., but gave no love or other favor in return. Her virtue and her determination to remain unmarried were equally firm. There came a drought which threatened the world with famine. In their distress, people applied to her, and she gave corn from her stock, and the supply seemed to be endless. Her goodness was unbounded. One day, as she was lying asleep with her body exposed, a drop of rain fell on her stomach, which produced conception. A son was the issue, the founder of a new race which built all these houses'.... The houses of the people (the agricultural or sedentary Pimos) are mere sheds, thatched with willow and corn stalks" (n. 85.)
This report is more rational than the other in so far as it represents the multitudinous houses of stone or adobe as being reared by a "race" rather than by a "boy"! But, of course, the "son" could not have been the "founder" of his mother or of her ancestors. It is further apparent that the infant could not have been either the builder or inventor of the house or stronghold in which he was born.
Of course it is an impossibility to get at the exact truth in relation to the mysterious birth. The unwedded lady's own account ought to constitute a sufficient explanation, and would—but for the unfortunate historic fact that no mother has ever been known to tell her children the truth about their production. Even Christian mothers lie precisely like Pagans in this respect, and are just as thorough-going humbugs as Hannah in the temple, when questioned for details. They will tell a poor helpless, green, inquiring child, for instance, that they found him in a cabbage, when the actual truth is that they got him from a stork. We therefore unanimously dismiss their worse than useless testimony as that of a shameless pack of preposterous deluderers.
It is probable that the Pimo princess may have been secretly wedded or united to some man whom she really loved and preferred to all others. Yet an open avowal of such preference might have caused his death or might have turned the love of rival suitors into hate and brought about the ruin of the already sufficiently perplexed and troubled nation.
But would not the birth of the infant have revealed all?
Certainly, but in the present instance the Queen seems to have contented herself with the announcement that she had got her child from Heaven. Her friends, including doubtless the priests, at once spread abroad the story that the infant—the Child of the Sun—was of celestial origin. This tale may not have completely satisfied the numerous rival claimants for the lady's hand. But how disprove it? And why assail or shake the authority of the beautiful young queen? Why not draw closer together, bury their mutual animosities or rivalries and face the murderous hordes thronging the passes of the Rocky Mountains and slopes of the Mississippi Valley? Why not grasp at the hope—embodied in the suckling born on the hilltop—that Heaven had furnished a leader, a reincarnated divinity of the wandering nation, who would guide the despairing people onward to new fields of national glory and prosperity.
It may of course be said that such predictions were never realized, but it is certain that they were cherished. Even the Mokis, Tunis and Pimos still regard Mo-ti as immortal and await his return. He is "the demigod of their earliest traditions, watching over them from Heaven and waiting to come again to bring to them victory and a period of millenial glory and happiness" (n. 86.) And, of course, those who actually followed the leader Mu must have felt strongly the ties of affection and veneration. And who were the people who got across to Mongolia with accounts of our Grand Canyon, Gulf and Continental Tree—crowned with its wreath of multiplied suns?
[Doubtless the notion that our Mu-te (or Te-Mu) was of divine origin, had a surprising, stimulating effect. Curiously enough, Asiatic writers notice a Te-mu (Te-mu-dzin or Temugin) who arose in Tartary in the early part of the 12th century, and therefore might be regarded as the contemporary of our Mu born at Pimo about the year 1100. Some say this Tartarean conqueror was called Timour or Temur-chi, and his origin is wrapt in mystery. One account treats him as a demigod, but other statements assume that a divinity was his remote ancestor. He is said to belong to the race that broke out of Irkena Kon (or the mountain valley), situated in some out of the way and dangerous region. Personally this Mu came from a distant land. Some historians whose time is valuable readily find Irkena Kon in the vicinity of the Caspian Sea, but others declare that it must be situated in the direction of the Arctic Ocean!
[In his old age, in or about the year 1153, this supposed demigod had a child born to him. The name of Temudzin or Temugin was bestowed upon the infant. When thirteen years old his father—the demigod—died, and the extensive empire which the parent had established fell into political pieces. Gibbon, in his "Decline and Fall of the Roman Empire," chap. LXIV, says that the young prince Temugin could only claim authority over about 12,000 families. We should never overlook this fact when contemplating his career. Every incident in his history is known. His name has resounded through the world. He rose to be a mighty conqueror. He became Jenghiz Khan—King of Kings—grandsire of Kublai Khan, ancestor of Tamerlane and the Great Moguls, and of no end of Persian or Moslem Sultans or Kings.
[The immediate followers of Jenghiz Khan always declared that success awaited him because he was the son of a God. Petis de la Croix denounces such a claim as a piece of "insolence," yet it might better be regarded as a form of delusion. But notice the victorious lengths to which this delusion carried believers. And the notion promulgated at Pimo, in the midst of crowding calamities,—that the royal infant was a Son of Heaven,—might have been intended to console and stimulate a despairing nation. And the spiritual stimulus appears to have transported its believers to such lengths that aboriginal Americans seem to have lost track of the demigod, and know not from what point he may return.
[The father of Temugin was the founder of the Yuen dynasty, or at all events an ancestral king. He is generally called Yisukai or Pysukai Behadur, but such is a mere title, signifying "9th hero," and not a proper name at all. Some lucid commentators will positively tell us that it was not the father of Jenghiz Khan, but his 9th father or ancestor, who was the God. But with such hair-splitting we need not concern ourselves. Enough to note the uplifting, psychological effect or result of faith or belief in divine aid or protection. No wonder David exclaims: "Thy rod and Thy staff, they comfort me."
[In the case of the Tartars, the results of their exalted faith were indeed surprising. The Crusades of the Christians had proved a failure. Jerusalem had passed from their hands. Richard, King of England, had been taken prisoner. The Moslems, according to Gibbon, were preparing for the invasion of Europe. Their brethren were actually intrenched in the heart of Spain. Enraged against western nations for the long war waged against their power, armies were gathering for the conquest and plunder of Christendom. The crescent instead of the cross, says Gibbon, was to glitter on the spire of St. Paul's.
[But at this very juncture, Jenghiz Khan and his followers came pouring forth from the wilds of Tartary. The Sultan felt secure within his line of fortified cities which hitherto had repelled every assault. But the Tartarean host—led by warriors of the race from Irkena Kon—overthrew the Moslems in every encounter. They ransacked the provinces and gave the cities to the flames. And the children or successors of the conqueror completed the work which he had begun. Bagdad which for ages had successfully defied the invading, crusading armies of Europe, was destroyed, and an end put to the Caliphate so long enthroned within its historic walls. The conquest of China was completed by Kublai Khan, and an empire formed which stretched from the Indian Ocean to the Arctic, and from the Pacific to the Mediterranean Sea.]
Even traditions of tribes that most certainly remained behind in Arizona and consequently did not disappear in company with the mysterious Mu or Mo-te, declare that he was an agent of Providence. He was the "equal" of the "Great Spirit" and "was often considered identical with the Sun" (n. 87.) Had he remained in Arizona, his son in due time might have claimed divine descent through his father the demigod.