CORNFIELDS AND GRANARIES.
Respecting the particular methods of cultivation practiced by the Nahuas, except in the raising of corn, early observers have left no definite information.[351] The valleys were of course the favorite localities for cornfields, but the highlands were also cultivated. In the latter case the trees and bushes were cut down, the land burned over, and the seed put in among the ashes. Such lands were allowed to rest several years—Torquemada says five or six—after each crop, until the surface was covered with grass and bushes for a new burning. No other fertilizer than ashes, so far as known, was ever employed. Fields were enclosed by stone walls and hedges of maguey, which were carefully repaired each year in the month of Panquetzaliztli. They had no laboring animals, and their farming implements were exceedingly few and rude. Three of these only are mentioned. The huictli was a kind of oaken shovel or spade, in handling which both hands and feet were used. The coatl, or coa (serpent), so called probably from its shape, was a copper implement with a wooden handle, used somewhat as a hoe is used by modern farmers in breaking the surface of the soil. Another copper instrument, shaped like a sickle, with a wooden handle, was used for pruning fruit-trees. A simple sharp stick, the point of which was hardened in the fire, or more rarely tipped with copper, was the implement in most common use. To plant corn, the farmer dropped a few kernels into a hole made with this stick, and covered them with his foot, taking the greatest pains to make the rows perfectly straight and parallel; the intervals between the hills were always uniform, though the space was regulated according to the nature and fertility of the soil. The field was kept carefully weeded, and at a certain age the stalks were supported by heaping up the soil round them. At maturity the stalks were often broken two thirds up, that the husks might protect the hanging ear from rain. During the growth and ripening of the maize, a watchman or boy was kept constantly on guard in a sheltered station commanding the field, whose duty it was to drive away, with stones and shouts, the flocks of feathered robbers which abounded in the country. Women and children aided the men in the lighter farm labors, such as dropping the seeds, weeding the plants, and husking and cleaning the grain. To irrigate the fields the water of rivers and of mountain streams was utilized by means of canals, dams, and ditches. The network of canals by which the cacao plantations of the tierra caliente in Tabasco were watered, offered to Cortés' army even more serious obstructions than the dense growth of the maizales, or cornfields.
Granaries for storing maize were built of oyametl, or oxametl, a tree whose long branches were regular, tough, and flexible. The sticks were laid in log-house fashion, one above another, and close together, so as to form a tight square room, which was covered with a water-tight roof, and had only two openings or windows, one at the top and another at the bottom. Many of these granaries had a capacity of several thousand bushels, and in them corn was preserved for several, or, as Brasseur says, for fifteen or twenty, years. Besides the regular and extensive plantations of staple products, gardens were common, tastefully laid out and devoted to the cultivation of fruits, vegetables, medicinal herbs, and particularly flowers, of which the Mexicans were very fond, and which were in demand for temple decorations and bouquets. The gardens connected with the palaces of kings and nobles, particularly those of Tezcuco, Iztapalapan, and Huaxtepec, excited great wonder and admiration in the minds of the first European visitors, but these have been already mentioned in a preceding chapter.[352]
We shall find the planting and growth of maize not without influence in the development of the Nahua calendars, and that it was closely connected with the worship of the gods and with religious ideas and ceremonies. Father Burgoa relates that in Oajaca, the cultivation of this grain, the people's chief support, was attended by some peculiar ceremonies. At harvest-time the priests of the maize god in Quegolani, ceremonially visited the cornfields followed by a procession of the people, and sought diligently the fairest and best-filled ear. This they bore to the village, placed it on an altar decked for the occasion with flowers and precious chalchiuites, sang and danced before it, and wrapped it with care in a white cotton cloth, in which it was preserved until the next seed-time. Then with renewed processions and solemn rites the magic ear with its white covering was wrapped in a deer-skin and buried in the midst of the cornfields in a small hole lined with stones. When another harvest came, if it were a fruitful one, the precious offering to the earth was dug up and its decayed remains distributed in small parcels to the happy populace as talismans against all kinds of evil.[353]
THE CHASE IN ANÁHUAC.
The game most abundant was deer, hare, rabbits, wild hogs, wolves, foxes, jaguars, or tigers, Mexican lions, coyotes, pigeons, partridges, quails, and many aquatic birds. The usual weapon was the bow and arrow, to the invention of which tradition ascribes the origin of the chase; but spears, snares, and nets were also employed, and the sarbacan, a tube through which pellets or darts were blown, was an effective bird-killer. Game in the royal forests was protected by law, and many hunters were employed in taking animals and birds alive for the king's collections. Among the peculiar devices employed for taking water-birds was that already mentioned in connection with the Wild Tribes; the hunter floating in the water, with only his head, covered with a gourd, above the surface, and thus approaching his prey unsuspected. Young monkeys were caught by putting in a concealed fire a peculiar black stone which exploded when heated. Corn was scattered about as a bait, and when the old monkeys brought their young to feed they were frightened by the explosion and ran away, leaving the young ones an easy prey. The native hunters are represented as particularly skillful in following an indistinct trail. According to Sahagun, a superstition prevailed that only four arrows might be shot at a tiger, but to secure success a leaf was attached to one of the arrows, which, making a peculiar whizzing sound, fell short and attracted the beast's attention while the hunter took deliberate aim. Crocodiles were taken with a noose round the neck and also, by the boldest hunters, by inserting a stick sharpened and barbed at both ends in the animal's open mouth. It is probable that, while a small portion of the common people in certain parts of the country sought game for food alone, the chase among the Nahuas was for the most part a diversion of the nobles and soldiers. There were also certain hunts established by law or custom at certain periods of the year, the products of which were devoted to sacrificial purposes, although most likely eaten eventually.
In the month Quecholli a day's hunt was celebrated by the warriors in honor of Mixcoatl. A large forest—that of Zacatepec, near Mexico, being a favorite resort—was surrounded by a line of hunters many miles in extent. In the centre of the forest various snares and traps were set. When all was ready, the living circle began to contract, and the hunters with shouts pressed forward toward the centre. To aid in the work, the grass was sometimes fired. The various animals were driven from their retreats into the snares prepared for them, or fell victims to the huntsmen's arrows. Immense quantities of game were thus secured and borne to the city and to the neighboring towns, the inhabitants of which had assisted in the hunt, as an offering to the god. Each hunter carried to his own home the heads of such animals as he had killed, and a prize was awarded to the most successful. In the month Tecuilhuitontli also, while the warriors practiced in sham fights for actual war, the common people gave their attention to the chase. Large numbers of birds were taken in nets spread on poles like spear-shafts. In earlier times, when the chase was more depended on for food, the first game taken was offered to the gods; or, by the Chichimecs and Xochimilcas, to the sun, as Ixtlilxochitl informs us.[354]
FISHERIES AND SALT.
Fish was much more universally used for food than game. Torquemada tells us that the Aztecs first invented the art of fishing prompted by the mother of invention when forced by their enemies to live on the lake islands; and it was the smell of roasted fish, wafted to the shore, that revealed their presence. This tradition is somewhat absurd, and it is difficult to believe that the art was entirely unknown during the preceding Toltec and Olmec periods of Nahua civilization. Besides the supply in lake and river, artificial ponds in the royal gardens were also stocked with fish, and we have seen that fresh fish from the ocean were brought to Mexico for the king's table. Respecting the particular methods employed by the Nahua fishermen, save that they used both nets and hooks, the authorities say nothing. The Tarascos had such an abundance of food in their lakes that their country was named Michoacan, 'land of fish'; and the rivers of Huastecapan are also mentioned as richly stocked with finny food.[355]
The Nahuas had, as I have said, no herds or flocks, but besides the royal collections of animals, which included nearly every known variety of quadrupeds, birds, and reptiles, the common people kept and bred techichi (a native animal resembling a dog), turkeys, quails, geese, ducks, and many other birds. The nobles also kept deer, hares, and rabbits.[356]