The eastern facade, opposite that just described, is less elaborately, but more tastefully ornamented. Over each doorway is an ornament representing the Sun. In every instance there is a face in the centre, with the tongue projected, surmounted by an elaborate head-dress; between the bars there is also a range of many lozenge-shaped ornaments, in which the remains of red paint are distinctly visible, and at each end is a serpent’s head with the mouth open. The ornament over the principal doorway is much more complicated and elaborate, and of that marked and peculiar style which characterizes the highest efforts of the builders.
The central figure, with the projecting tongue, is probably that of the Sun, and in general design coincides with the central figure sculptured on the great calendar stone of Mexico, and with that found by Mr. Stephens on the walls of Casa No. 3 at Palenque, where it is represented as an object of admiration. The protrusion of the tongue signified, among the Aztecs, ability to speak, and denoted life or existence. Among the Sclavonian nations, the idea of vitality was conveyed by ability to eat, as it is by to breathe among ourselves, and to walk among the Indians of the Algonquin stock.
Although Central America was occupied by nations independent of those of Mexico proper, yet some of them (as those inhabiting the Pacific coast, as far south as Nicaragua) were descended directly from them, and all had striking features in common with them. Their languages were in general different, but cognate; their architecture was essentially the same; and their religion, we have every reason for believing, was not widely different, though doubtless that of the south was less ferocious in its character, and not so generally disfigured by human sacrifices.
We may therefore look with entire safety for common mythological notions, especially when we are assured of the fact that, whatever its modifications, the religion of the continent is essentially the same; and especially when we know that whatever differences may have existed amongst the various nations of Mexico and Central America, the elements of their religion were derived from a common Tottecan root.
CHAPTER VI.
Mexican Temple of Montezuma—The Serpent Emblem in Mexico—Pyramid of Cholula—Tradition of the Giants of Anahuac—The Temple of Quetzalcoatl—North American Indians and the Rattlesnake—Indian Tradition of a Great Serpent—Serpents in the Mounds of the West—Bigotry and Folly of the Spanish Conquerors of the West—Wide prevalence of Mexican Ophiolatreia.
The monuments of Mexico representing the serpent are very numerous, and have been specially remarked by nearly every traveller in that interesting country. The symbol is equally conspicuous in the ancient paintings.
“The great temple of Mexico,” says Acosta, “was built of great stones in fashion of snakes tied one to another, and the circuit was called coate-pantli which is circuit of snakes.” Duran informs us that this temple was expressly built by the first Montezuma “for all the gods,” and hence called Coatlan, literally “serpent place.” It contained, he also informed us, the temple or shrine of Tezcatlipoca, Huitzlipochtli, and Tlaloc, called Coateocalli, “Temple of the Serpent.”