Incidents of Travel in Yucatan, Vol. II.

by John L. Stephens

At the earliest period of the conquest we have accounts of the large aboriginal town of Izamal, and, fortunately, in the pious care of the early monks to record the erection of their church and convent, the only memorials which, to the exclusive and absorbing spirit of the times, seemed worth preserving, we have authentic records which incidentally dispel all uncertainty respecting the origin of these ancient mounds.

According to the account of the padre Lizana, in the year 1553, at the second chapter held in the province, the padre Fr. Diego de Landa was elected guardian of the convent of Izamal, and charged to erect the building, the monks having lived until that time in houses of straw. He selected as the place for the foundation one of the cerros, or mounds, which then existed, "made by hand," and called by the natives Phapphol-chac, which, says the padre Lizana, "signifies the habitation or residence of the priests of the gods; this place was selected in order that the devil might be driven away by the divine presence of Christ sacrificed, and that the place in which the priests of the idol lived, and which had been the place of abomination and idolatry, might become that of sanctification, where the ministers of the true God should offer sacrifices and adoration due to his Divine Majesty."

This is clear and unmistakeable testimony as to the original use and occupation of the mound on which the church and convent of Izamal now stand; and the same account goes on farther, and says: "At another mound, on which was the idol called Kinick Kakmo, he founded a village or settlement, calling it San Ildefonzo, and to the other cerro, called Humpictok, where falls the village of Izamal, he gave for patron San Antonio de Padua, demolishing the temple which was there; and where was the idol called Haboc he founded a village called Santa Maria, by which means he sought to sweep away the memory of so great idolatry."

It is unnecessary to comment upon these accounts. Testimony, never intended for that purpose, proves, beyond the shadow of a doubt, that these great mounds had upon them temples and idols, and the habitations of priests, in the actual use of the Indians who were found occupying the country at the time of the conquest; and, in my opinion, if it stood alone, unsupported by any other, it is sufficient to dispel every cloud of mystery that hangs over the ruins of Yucatan.

At the present day Izamal is distinguished throughout Yucatan for its fair, but it has a stronger hold upon the feelings of the Indians in the sanctity of its Virgin. From the history of the proceedings of the monks, it appears that the Indians continued to worship El Demonio, and the venerable padre Landa, after severe wrestling with the great enemy, proposed to procure an image of the holy Virgin, offering to go for it himself to Guatimala, in which city there was a skilful sculptor. At the same time, another was wanted for the convent at Merida. The two images were brought in a box, and though there was much rain on the way, it never fell on the box, or on the Indians who carried it, or within some steps of them. At Merida the monks selected for their convent the one which had the most beautiful countenance and seemed most devout; the other, though brought by the Indians of Izamal, and intended for that place, the Spaniards of Valladolid claimed, and said that it ought not to remain in a village of Indians. The Indians of Izamal resisted, the Spaniards attempted to carry their purpose into execution, and when in the suburbs of the village, the image became so heavy that the bearers could not carry it. Divine Majesty interposed on behalf of the Indians of Izamal, and there was not sufficient human force to remove the statue. The devotion of the faithful increased at the sight of these marvels, and in all parts, by land and sea, by means of invocation to this Virgin, innumerable miracles have been wrought, of which, says Cogolludo, a volume might have been written, if proper care had been taken.

But, alas! though this Virgin could save others, herself she could not save. On the left of the door of the church is a square stone set in the wall, with an inscription, which tells the mournful tale, that in the great burning of the church the Santa Virgen was entirely consumed; but the hearts of the faithful are cheered by the assurance that one as good as she has been put in her place.

After our visit to the church we returned to the corridor overlooking the plaza. A young girl whom I had noticed all day sitting in one of the corridors was still there, looking down upon the gay scene in the plaza, but apparently abstracted, pensive, perhaps looking in vain for one who did not appear.

In the evening we went to the ball, which was held in, or rather out of, a house on the corner of the plaza. The sala was opened as a refreshment room. In the corridor was a row of seats for those who did not take part in the dance, and in front was an arbour projecting into the plaza, with a cemented floor for the dancers. The ball had begun at eight o'clock the evening before, and, with an intermission of a few hours toward daylight, had been continued ever since; but it was manifest that there were limits to the capabilities of human nature even in dancing. The room was already less crowded than it had been during the day. Two officers of the army (militia), who had been toiling all day with a determination that promised well for Yucatan under the threatened invasion of Mexico, had danced off their military coats, but still kept the floor in light jackets. One placed a chair for his drooping partner during the intervals of the dance. Another followed his example, and by degrees every lady had her seat of relief. At the last call only four couples appeared on the floor. Ladies, fiddlers, and lights were all wearing out together, and we went away. Before we were in our hammocks a loud burst of music, as it were a last effort of expiring nature, broke up the ball.

[CHAPTER XXIV.]

Departure for Merida.—The Road.—Cacalchen.—Hacienda of Aké.—The Ruins.—Great Mound called the Palace.—Immense Staircase.—Grand Approach.—Columns.—No Remains of a Building on the Mound.—Other Mounds.—Interior Chamber.—A Senote.—Rude and Massive Character of these Ruins.—End of Journey among ruined Cities.—Number of Cities discovered.—Of the Builders of the American Cities.—Opinion.—Built by the Ancestors of the present Race of Indians.—Reply to Arguments urged against this Belief.—Absence of Tradition.—Unparalleled Circumstances which attended the Conquest.—Unscrupulous Policy of the Spaniards.—Want of Tradition not confined to Events before the Conquest.—Nor peculiar to American Ruins.—Degeneracy of the Indians.—Insufficiency of these Arguments.—Farewell to Ruins.