The Indian Scout: A Story of the Aztec City

by Gustave Aimard

Making a virtue of necessity, then, he shut up in the depths of his heart the emotions that agitated him, and resolved, ostensibly, to accomplish his mission, by entering the city; but he intended to confide the maidens to his foster brother, Chicukcoatl (Eight Serpents), Amantzin of Quiepaa Tani, who, in his functions as High Priest of the Temple of the Sun, would be able to hide them from the sight of all, until the day when, all obstacles being removed, Addick would be free to act as he pleased, and take back his captives.

The two unhappy girls, violently separated from the only friends left to them, had fallen into a state of prostration, which prevented them from noticing the hesitations and tergiversations of the perfidious guide in whose hands they found themselves. Surrendered defencelessly to the will of a savage, who could, if he thought proper, treat them with the utmost violence, although he had guaranteed their safety, they knew that they had no human succour to expect. They were compelled to leave their fate in the hands of Heaven, and resigned themselves with a Christian spirit to the hard trials they would doubtless have to endure during their residence among the Indians.

The three travellers, mixed up in the dense crowd of persons proceeding like themselves to the city, soon reached the edge of the fosse, followed by the inquisitive glances of those who surrounded them, for the Indians speedily recognized the young girls as Spaniards.

Addick having, by a glance, bidden his companions be prudent, assumed the most careless air he could well affect, although his heart beat as if ready to burst, and presented himself at the gateway.

After crossing the wooden bridge, he stood in apparent apathy before the gate; a lance was lowered before the strangers, and barred their passage. A man, whom it was easy to recognize, by his rich costume, as an influential chief of the city, rose from a butaca, on which he was carelessly seated, smoking his pipe, advanced with measured steps, and stopped, carefully examining the group formed by Addick and his companions.

The Indian, at first surprised and almost frightened by this hostile demonstration, recovered almost immediately; a flash of joy burst from his savage eye; he bent over to the sentry, and whispered a few words in his ear. The Redskin immediately raised his lance with a respectful gesture, fell back a step, and made room for them to pass. They entered.

Addick walked hastily toward the Temple of the Sun, congratulating himself on having so easily escaped the danger which had been suspended for several minutes over his head. The maidens followed him with that resignation of despair which bears so striking a likeness to docility and deference, but which is, in reality, only the recognized impossibility of escaping a fate one fears. While our friends are crossing the streets of the city to reach their destination, we will describe, in a few words, Quiepaa Tani, the exterior of which the reader is only acquainted with. The narrow streets, running at right angles, open on an immense square, situated exactly in the centre of the city, and which bears the name of Conaciuhtzin.[1] It is probable that it was in compliment to the sun that the Indians conceived this square, from which the streets of the city radiate; for it is impossible to imagine a more correct representation of the planet they adore than this mysteriously and emblematically significant arrangement. Four magnificent palaces rise in the direction of the four cardinal points. On the western side is the great temple, called Amantzin-expan, surrounded by an infinite number of chiselled columns of gold and silver. The appearance of this edifice is most imposing. You reach it by a flight of twenty steps, each made of a single stone, thirty feet in length; the walls are excessively lofty, and the roof, like that of all the other buildings, is terraced. The Indians, though perfectly acquainted with the art of building subterranean arches, are completely ignorant of the way of raising domes in the air. The interior of the temple is relatively very simple. Long tapestries, embroidered with feathers of a thousand different hues, and representing, in hieroglyphic writing, the entire history of the Indian religion, cover the walls. In the centre of the temple stands the teocali, or isolated altar, surmounted by a brilliant sun, made of gold and precious stones, supported on the great ayotl, or sacred tortoise. By an ingenious artifice, each morning the first beams of the rising sun fall on this splendid idol, and make it sparkle with such brilliant fire, that it really seems to be animated, and lights up the surrounding scene. Before the altar is the sacrificial table, an immense block of marble, representing one of those Druidic menhies so common in old Armorica. It is a species of stone table, supported by four blocks of rock. The table, slightly hollowed in the centre, is supplied with a conduit, intended to carry off the blood of the victims. We must remark that human sacrifices are growing daily rarer. We are, fortunately, far from an epoch when, in order to dedicate a temple, sixty thousand human victims were immolated in one day at Mexico. At present these sacrifices only take place under the most exceptional circumstances; and, in that case, the victims are selected from the prisoners condemned to death. At the back of the temple is a space closed in with heavy curtains, entrance to which is interdicted to the people. These curtains conceal the top of a staircase leading to vast cellars, which extend under the whole temple, and which the priests alone have the right to enter. It is in the most secret and retired spot of these vaults that the sacred fire of Motecuhzoma burns uninterruptedly. The floor of the temple is covered with leaves and flowers, renewed every morning.

On the southern side of the square is the Tanamitec, or Palace of the Chief. This palace, whose name, literally translated, signifies "a spot surrounded by water," is merely a succession of reception rooms and immense courts, employed by the warriors entrusted with the defence of the city for their military exercises. A separate building, to which visitors are not admitted, is set apart for the residence of the chief's family. Another building serves as arsenal, and contains all the arms of the city, such as arrows, saoaies, lances, bows, and Indian shields from the most remote period; European sabres, swords, and guns, which, after fearing for so long, the Indians have learned to employ as well as ourselves, if not better. The greatest curiosity, undoubtedly, contained in this arsenal is a small cannon which belonged to Cortez, and which that conqueror was compelled to abandon on the high road, during his precipitate retreat from Mexico on the noche triste. This cannon is still an object of fear and veneration to the Indians; for many recollections of the conquest have remained in their hearts after so many years and vicissitudes of every description.

On the same square stands the famous Ciuatl-expan, or Palace of the Vestals. It is here that, far from the glance of men, the Virgins of the Sun live and die. No man, the High Priest excepted, can penetrate to the interior of this building, reserved for the women dedicated to the sun. A fearful death would immediately punish the daring man who attempted to transgress this law. The life of the Indian vestals bears considerable resemblance to that of the nuns peopling the European convents. They are shut up, take a vow of perpetual chastity, and pledge themselves never to speak to a man, unless it be their father or brother, and in that case they can only converse through a grating and in the presence of a third party, while careful to veil their faces. When, during the ceremonies, they appear in public, or assist in the religious festivals in the temple, they are completely veiled. A vestal convicted of letting a man see her face is condemned to death.

In the interior of their abode they amuse themselves with feminine occupations, and privately perform the rites of their religion. Their vows are voluntary. A young girl cannot be admitted into the ranks of the Virgins of the Sun until the High Priest has acquired the certainty that no one has forced her to this determination, and that she is really following her vocation.