Anahuac : or, Mexico and the Mexicans, Ancient and Modern

by Edward B. Tylor

Next morning a monk attached himself to us as our cicerone, a fine young fellow with a handsome face, and no end of fun in him.

Now that we saw the convent by daylight, we were delighted with the beauty of its situation. The broad fertile valley grows narrower and narrower until it becomes a gorge in the mountains; and here the convent is built, with the mountain-stream running through its beautiful gardens, and turning the wheel of the convent-mill before it flows on into the plain to fertilize the broad lands of the reverend fathers.

When we had visited the gardens and the stables, our young monk brought us back to the great church of the convent, where we took our places near the monks, who had mustered in full force to be present at the dancing. Presently the music arrived, an old man with a harp, and a woman with a violin; and then came the dancers, eight Indian boys with short tunics and head-dresses of feathers, and as many girls with white dresses, and garlands of flowers on their heads. The costumes were evidently intended to represent the Indian dresses of the days of Montezuma, but they were rather modernized by the necessity of wearing various articles of dress which would have been superfluous in old times. They stationed themselves in the middle of the church, opposite the high altar, and, to our unspeakable astonishment, began to dance the polka. Then came a waltz, then a schottisch, then another waltz, and finally a quadrille, set to unmitigated English tunes. They danced exceedingly well, and behaved as though they had been used to European ball-rooms all their lives. The spectators looked on as though it were all a matter of course for these brown-skinned boys and girls to have acquired so singular an accomplishment in their out-of-the-way village among the mountains. As for us we looked on in open-mouthed astonishment; and when, in the middle of the quadrille, the harp and violin struck up no less a tune than “The King of the Cannibal Islands,” we could hardly help bursting out into fits of laughter. We restrained ourselves, however, and kept as grave a countenance as the rest of the lookers-on, who had not the faintest idea that anything odd was happening. The quadrille finished in perfect order; each dancer took his partner by the hand and led her forward; and so, forming a line in front of the high altar, they all knelt down, and the rest of the congregation followed their example; there was a dead silence in the church for about the space of an Ave Maria, then everyone rose, and the ceremony was over.[^[18]]

[18] The Aztecs were accustomed, before the Conquest, to perform dances as part of the celebration of their religious festivals, and the missionaries allowed them to continue the practice after their conversion. The dance in a church, described by Mr. Bullock in 1822, was a much more genuine Indian ceremony than the one which we saw.
Church-dancing may be seen in Europe even at the present day. The solemn Advent dances in Seville cathedral were described to me, by an eyewitness, as consisting of minuets, or some such stately old-fashioned dances, performed in front of the high altar by boys in white surplices, with the greatest gravity and decorum.

Our young monk asked permission of his superior to take us out for a walk, and we went down together to the convent-mill. There we saw the mill, which was primitive, and the miller, who was burly; and also something much more worth seeing, at least to our young acquaintance, who tucked up his skirts and ran briskly up a ladder into the upper regions, calling to us to follow him. A door led from the granary into the miller’s house, and the miller’s daughter happened, of course entirely by chance, to be coming through that way. A very pretty girl she was too, and I never in my life saw anything more intensely comic than the looks of intelligence that passed between her and the young friar when he presented us. It was decidedly contrary to good monastic discipline it is true, and we ought to have been shocked, but it was so intolerably laughable that my companion bolted into the granary to examine the wheat, and I took refuge in a violent fit of coughing. Our nerves had been already rudely shaken by the King of the Cannibal Islands, and this little scene of convent-life fairly finished us.

We asked our young friend what his day’s work consisted of, and how he liked convent-life. He yawned, and intimated that it was very slow. We enquired whether the monks had not some parochial duties to perform, such as visiting the sick and the poor in their neighbourhood. He evidently wondered whether we were really ignorant, or whether we were “chaffing” him, and observed that that was no business of their’s, the curas of the villages did all that sort of thing. “Then, what have you to do?” we said. “Well,” he said, “there are so many services every day, and high mass on Sundays and holidays; and besides that, there’s—well, there isn’t anything particular. It’s rather a dull life. I myself should like uncommonly to go and travel and see the world, or go and fight somewhere.” We were quite sorry for the young fellow when we shook hands with him at parting, and he left us to go back to his convent.

We had been clambering about the hill, seeing the caves with which it is honeycombed, but at present they were uninhabited. At the time of the great festival, when they are full of Indian families, the scene must be a curious one.

The monks had hospitably pressed us to stay till their mid-day meal, but we preferred having it at the shop down in the village, so as to start directly afterwards. Here the people gave us a regular reception, entertained us with their best, and could not be prevailed upon to accept any payment whatever. The proprietor of the meson sat down before the barley-bin which served him for a desk, and indited a long and eloquent letter of introduction for us to a friend of his in Oculan, who was to find a night’s lodging for us. Before he sealed up the despatch he read it to us in a loud voice, sentence by sentence. It might have been an autograph letter from King Philip to some foreign potentate. Armed with this important missive, we mounted our horses, shook hands with no end of well-wishers, and rode off up the valley.

For a little while our path lay through a sort of suburb of Chalma, houses lying near one another, each surrounded by a pleasant garden, and both houses and people looking prosperous and cheerful. Our directions for finding the way were simple enough. We were to go up the valley past the Cerra de los Atambores, “the hill of drums,” and the great ahuehuete. What the Cerra de los Atambores might be, we could not tell, but when we had followed the valley for an hour or so, it came into view. On the other side of the stream rose a precipitous cliff, several hundred feet high, and near the top a perpendicular wall of rock was carved with rude designs. People have supposed, it seems, that these carvings represented drums, and hence the name.

Had we known of the place before, we should have made an effort to explore it, and copy the sculptured designs; but now it was too late, and from the other side of the valley we could not make out more than that there seemed to be a figure of the sun among them.