In his Travels in Yucatan Stephens has a legend relating to this house which may well be given in his own words: “An old woman,” he says, “lived alone in her hut, rarely leaving her chimney-corner. She was much distressed at having no children, and in her grief one day took an egg, wrapped it up carefully in cotton cloth, and put it in a corner of her hut. She looked every day in great anxiety, but no change in the egg was observable. One morning, however, she found the shell broken, and a lovely tiny creature was stretching out its arms to her. The old woman was in raptures. She took it to her heart, gave it a nurse, and was so careful of it that at the end of a year the baby walked and talked as well as a grown-up man. But he stopped growing. The good old woman in her joy and delight exclaimed that the baby should be a great chief. One day she told him to go to the king’s palace and engage him in a trial of strength. The dwarf begged hard not to be sent on such an enterprise. But the old woman insisted on his going, and he was obliged to obey. When ushered into the presence of the sovereign he threw down his gauntlet. The latter smiled, and asked him to lift a stone of three arobes (75 lb.). The child returned crying to his mother, who sent him back, saying, ‘If the king can lift the stone, you can lift it too.’ The king did take it up, but so did the dwarf. His strength was tried in many other ways, but all the king did was as easily done by the dwarf. Wroth at being outdone by so puny a creature, the prince told the dwarf that unless he built a palace loftier than any in the city he should die. The affrighted dwarf returned to the old woman, who bade him not to despair, and the next morning they both awoke in the palace which is still standing. The king saw the palace with amazement. He instantly sent for the dwarf, and desired him to collect two bundles of cogoiol (a kind of hard wood), with one of which he would strike the dwarf on the head, and consent to be struck in return by his tiny adversary. The latter again returned to his mother moaning and lamenting. But the old woman cheered him up, and, placing a tortilla on his head, sent him back to the king. The trial took place in the presence of all the state grandees. The king broke the whole of his bundle on the dwarf’s head without hurting him in the least, seeing which he wished to save his own head from the impending ordeal; but his word had been passed before his assembled court, and he could not well refuse. The dwarf struck, and at the second blow the king’s skull was broken to pieces. The spectators immediately proclaimed the victorious dwarf their sovereign. After this the old woman disappeared. But in the village of Mani, fifty miles distant, is a deep well leading to a subterraneous passage which extends as far as Merida. In this passage is an old woman sitting on the bank of a river shaded by a great tree, having a serpent by her side. She sells water in small quantities, accepting no money, for she must have human beings, innocent babies, which are devoured by the serpent. This old woman is the dwarf’s mother.”
The interpretation of this myth is by no means difficult. The old woman is undoubtedly the rain-goddess, the dwarf the Man of the Sun who emerges from the cosmic egg. In Yucatan dwarfs were sacred to the sun-god, and were occasionally sacrificed to him, for reasons which appear obscure.
The Mound of Sacrifice
Another building at Uxmal the associations of which render it of more than passing interest is the Pyramid of Sacrifice, an edifice built on the plan of the Mexican teocalli. Indeed, it is probably of Aztec origin, and may even have been erected by the mercenaries who during the fifteenth century swarmed from Mexico into Yucatan and Guatemala to take service with the rival chieftains who carried on civil war in those states. Beside this is another mound which was crowned by a very beautiful temple, now in an advanced state of ruin. The “Pigeon House” is an ornate pile with pinnacles pierced by large openings which probably served as dovecotes. The entire architecture of Uxmal displays a type more primitive than that met elsewhere in Yucatan. There is documentary evidence to prove that so late as 1673 the Indians still worshipped in the ruins of Uxmal, where they burnt copal, and performed “other detestable sacrifices.” So that even a hundred and fifty years of Spanish rule had not sufficed to wean the natives from the worship of the older gods to whom their fathers had for generations bowed down. This would also seem conclusive evidence that the ruins of Uxmal at least were the work of the existing race.
The Phantom City
In his Travels in Central America Stephens recounts a fascinating story told him by a priest of Santa Cruz del Quiche, to the effect that four days’ journey from that place a great Indian city was to be seen, densely populated, and preserving the ancient civilisation of the natives. He had, indeed, beheld it from the summit of a cliff, shining in glorious whiteness many leagues away. This was perhaps Lorillard City, discovered by Suarez, and afterwards by Charnay. In general type Lorillard closely resembles Palenque. Here was found a wonderfully executed stone idol, which Charnay thought represented a different racial type from that seen in the other Central American cities. The chief finds of interest in this ancient city were the intricate bas-reliefs, one over the central door of a temple, probably a symbolic representation of Quetzalcoatl, who holds the rain-cross, in both hands, and is seen vis-à-vis with an acolyte, also holding the symbol, though it is possible that the individual represented may have been the high-priest of Quetzalcoatl or Kukulcan. Another bas-relief represents a priest sacrificing to Kukulcan by passing a rope of maguey fibre over his tongue for the purpose of drawing blood—an instance of the substitution in sacrifice of the part for the whole.