Though there had been an early mist, there was no lack of sunshine, even before seven. Still, we did not go to the palace until nine o'clock, the hour set. San Cristobal was formerly the capital of the state, and its public buildings are more pretentious than usual in cabeceras. The place in which we did our work was a building of two stories, filling one side of the plaza. We worked in the broad corridor of the second story, outside of the secretario's office, from which our subjects, mostly indians who had come to pay school-taxes, were sent to us for measurement. The market-place of San Cristobal is characteristically indian. Not only do the two chief tribes which frequent it—Tzotzils and Tzendals—differ in dress, but even the different villages of each wear characteristic garments. The Tzotzil of Chamula differs from his brother of Huixtan and San Bartolome; the Tzendal women of Tenejapa, Cancuc and San Andres may be quickly recognized by difference in dress.
Most interesting are the Tzotzils of Chamula. Though looked upon by the mestizos of San Cristobal as mere brutes and savages, they are notably industrious. They weave heavy, woolen blankets and chamaras; they are skilled carpenters, making plain furniture of every kind; they are musicians, and manufacture quantities of harps, guitars, and violins; they braid straw, and make hats of palm; they are excellent leather-dressers, and give a black stain and polish to heavy leather, which is unequalled by the work of their white neighbors. Men wear lower garments of cotton, and heavy black woolen over-garments, which are gathered at the waist with woolen girdles. They wear broad-brimmed, low-crowned hats, of their own braiding, which they adorn with long, streaming, red and green ribbons. Their sandals are supplied with heel-guards of black leather, the height of which indicates the wealth or consequence of the wearer. These indians of Chamula have a love of liberty and desire for independence. The most serious outbreak of recent times was theirs in 1868, when, under the influence of the young woman, Checheb, they attempted to restore the native government, the indian life, and the old-time religion. Temples were erected to the ancient gods, whose inspired priestess the young woman claimed to be; but three hundred years of Christianity had accustomed them to the idea of a Christ crucified; an indian Christ was necessary, not one from the hated invading race; accordingly, a little indian lad, the nephew of the priestess, was crucified, to become a saviour for their race. Their plans involved the killing of every white and mestizo in all the country; in reality, more than one hundred men, women, and children, in the fincas and little towns, were killed; San Cristobal, then the capital city, suffered a veritable panic, and it took the entire force of the whole state to restore order.
TZOTZILS; HUIXTAN
TZOTZIL WOMAN; CHAMULA
The Tzendals of Tenejapa are picturesque in the extreme. Their dark skin, their long black hair, completely covering and concealing the ears, their coarse features, and the black and white striped chamaras of wool—which they buy from the weavers of Chamula—form a striking combination. They do but little weaving, their chief industry being the raising and selling of fruits. Most of the men carry a little sack, netted from strong fibre, slung at one side. Among other trifling possessions in it, is generally a little gourd filled with a green powder, which they call mai, or pelico. It consists chiefly of tobacco, with a mixture of lime and chili, and is chewed, no doubt, for stimulating properties—to remove the weariness of the road, and "to strengthen the teeth," as some say.
When we had exhausted the stock of those who came to pay their taxes, it was suggested that we would find good subjects in the jail. This occupied what was once a fine old convent, built around a large open court, and connected with the church, which, judging from its elaborately carved façade, must have been beautiful. On presenting our credentials to the officials, an order was given, and all the pure-blood indians, one hundred at least, were lined up before us for inspection. There were Tzotzils from Chamula, and Tzendals from Tenejapa, and among them many excellent faces, showing the pure types, finely developed. Having made our inspection, and indicated those whom we should use, we looked about the prison. The prisoners were housed in the old rooms of the monastery, each of which was large enough for six or eight persons. In these rooms, each prisoner had his personal possessions—good clothing, tools, cherished articles, instruments of music. Those who cared to do so, were permitted to work at such things as they could do, and the product of their labor was sold for their benefit. Some braided palm into long strips, to make up into hats; others plaited straw into elaborate, decorative cords or bands for hats; some wove pita into pouches; some dressed leather. Almost all were busily employed. Freedom of conversation and visiting was permitted, and there was no particular hardship in the matter of imprisonment, except the inability to go outside. We were impressed with the fact that, in appearance and manner, few, if any, of these indian prisoners, particularly the Chamulas, showed any signs of criminal tendencies. In fact, they were as clean, as frank, as docile, as intelligent, as any persons we might find in Mexico. A little curious to know the charges on which they had been committed, we inquired, and discovered that some had fifteen or twenty points against them, among which were such trifling charges as murder, manslaughter, arson, rape, and highway robbery. We thought best not to inquire too closely, but it is doubtful, whether any of the subjects here incarcerated under these long and dreadful lists of charges, are guilty of anything except insurrection—a final struggle for freedom.
OSITION OF REST; TZENDALS, TENEJAPA