Besides the drums which are preserved in museums, there are others, carefully kept in Indian villages, not as curiosities, but as instruments of magical power. Heller mentions such a teponaztli, which is still preserved among the Indians of Huatusco, an Indian village near Mirador in the tierra templada, where the inhabitants have had their customs comparatively little altered by intercourse with white men. They keep this drum as a sacred instrument, and beat it only at certain times of the year, though they have no reason to give for doing so. It is to be regretted that Heller did not take a note of the particular days on which this took place; for the times of the Mexican festivals are well known, and this information would have settled the question whether the Indians of the present day have really any definite recollection of their old customs.
Drums of this kind do not belong exclusively to Mexico. Among all the tribes of North America they were one of the principal “properties” used by the Medicine-men in their ceremonies; and among the tribes which have not been christianized they are still to be found in use. After we left Mexico, Mr. Christy visited some tribes in the Hudson’s Bay Territory; and on one occasion, happening to assist at a festival in which just such a wooden drum was used, he bought it of the Medicine-man of the tribe, and packed it off triumphantly to his museum.
A few picture-writings are still to be seen in the Museum, which, with the few preserved in Europe, are all we have left of these interesting records, of which there were thousands upon thousands in Mexico and Tezcuco. Some were burnt or destroyed during the sieges of the cities, some perished by mere neglect, but the great mass was destroyed by archbishop Zumarraga, when he made an attempt—and, to some extent, a successful one—to obliterate every trace of heathenism, by destroying all the monuments and records in the country. One of the picture-writings hanging on the wall is very probably the same that was sent up from Vera Cruz to Montezuma, with figures of the newly-arrived white men, their ships and horses, and their cannons with fire and smoke issuing from their mouths. Another shows a white man being sacrificed, of course one of the Spanish prisoners. The pictorial history of the migration of the Aztecs is here, and a list of tributes paid to the Mexican sovereign; the different articles being drawn with numbers against each, to show the quantities to be paid, as in the Egyptian inscriptions. Lord Kingsborough’s great work contains fac-similes of several Mexican manuscripts, and in Humboldt’s Vues des Cordillères some of the most remarkable are figured and described.
One of the most curious of the Aztec picture-writings is in the Bodleian Library, and in fac-simile in Lord Kingsborough’s Antiquities of Mexico. In it are shown, in a series of little pictures, the education of Mexican boys and girls, as prescribed by law. The child four days old is being sprinkled with water, and receiving its name. At four years old they are to be allowed one tortilla a meal, which is indicated by a drawing above their heads, of four circles representing years, and one cake; and the father sends the son to carry water, while the mother shows the daughter how to spin. A tortilla is like an oat-cake, but is made of Indian corn.
At seven years old the boy is taken to learn to fish, while the girl spins; and so on with different occupations for one year after another. At nine years old the father is allowed to punish his son for disobedience, by sticking aloe-points all over his naked body, while the daughters only have them stuck into their hands; and at eleven years old, both boy and girl were to be punished by holding their faces in the smoke of burning capsicums.
At fifteen the youth is married by the simple process of tying the corner of his shirt to the corner of the bride’s petticoat (thus literally “splicing” them, as my companion remarked). And so on; after scenes of cutting wood, visiting the temples, fighting and feasting, we come to the last scene of all, headed “seventy years,” and see an old man and woman reeling about helplessly drunk with pulque; for drunkenness, which was severely punished up to that age, was tolerated afterwards as a compensation for the sorrows and infirmities of the last period of life.
Astrological charts formed a large proportion of these picture-writings. Here, as elsewhere, we may trace the origin of astrology. The signs of the days and years were represented, for convenience sake, by different animals, and objects, like the signs of the Zodiac which we still retain. The signs remained after the history of their origin was lost; and then—what more natural than to imagine that the symbols handed down by their wise ancestors had some mysterious meaning, connected with the days and years they stood for; and then, that a man’s destiny had to do with the names of the signs that “prevailed” at his birth?
There is little to be seen here or elsewhere, of one kind of work in which the Mexicans excelled perhaps more than in any other, the goldsmith’s work. Where are the calendars of solid gold and silver—as big as great wheels, and covered with hieroglyphics, and the cups and collars, the golden birds, beasts, and fishes? The Spaniards who saw them record how admirable their workmanship was, and they were good judges of such matters. Benvenuto Cellini saw some of these things, and was filled with admiration. They have all gone to the melting-pot centuries ago! How important the goldsmith’s trade was accounted in old times is shown by a strange Aztec law. It was no ordinary offence to steal gold and silver. Criminals convicted of this offence were not treated as common thieves, but were kept till the time when the goldsmiths celebrated their annual festival, and were then solemnly sacrificed to their god Xipe;[[20]] the priests flaying their bodies, cooking and eating them, and walking about dressed in their skins, a ceremony which was called tlacaxipehualiztli, “the man-flaying.”
[20] The Aztecs had but one word to denote both gold and silver, as they afterwards made one serve for both iron and copper. This curious word teocuitlatl we may translate as “Precious Metal,” but it means literally “Dung of the Gods.” Gold was “Yellow Precious Metal,” and silver “White Precious Metal.” Lead they called temetztli, “Moon-stone;” and when the Spaniards showed them quicksilver, they gave it the name of yoli amuchitl, “Live Tin.”
Museums of Mexican antiquities are so much alike, that, in general, one description will do for all of them. Mr. Uhde’s Museum at Heidelberg is a far finer one than that at Mexico, except as regards the picture-writings. I was astonished at the enormous quantity of stone idols, delicately worked trinkets in various hard stones and even in obsidian, terra-cotta tobacco-pipes, figures, and astronomical calendars, &c., displayed there.