It appeared as if the native sculptor had wished to make the image of a knight holding before him a head, such as is not infrequently seen in early sacred pictures.[76] But although this was the vague impression made upon the mind by an examination of the front of the statue, it was evident upon looking at the reverse side that the date of its sculpture was of a much earlier period, for it was covered with an upright line of hieroglyphics of the same character as those carved upon the idols at Copan. I examined with care the details of the figure, and made sketches of the front and back, as I thought that it would be useful to preserve a slight memorial of this idol which may eventually share the fate of many others and be destroyed.
Indian statue. Ocosingo.
Two larger idols were placed against the wall of the church. These were also headless. Don Remigio showed me several long stones that were used for the door steps at the entrance of some of the largest of the huts occupied by Ladinos and which had been taken from the ruins. One of these, made of limestone, was covered with deeply carved hieroglyphics still quite clear and distinct. In front of one of the dwellings there was a flat stone measuring about three feet square. On the surface of this stone were two figures. A woman in an imploring attitude was presenting a cup to a man, who was standing up and bending forward to receive the offering. The wall of an adjoining house was partly built with stones also taken from the temples. They had a perfectly smooth surface and were each about two feet long, one foot wide and two inches thick. Similar stones were scattered about the pueblo, and many were used as stepping stones across the stream that flowed eastwards to join the waters of the river Usamacinta.
The church, from its size and manner of construction, had been evidently of considerable importance. It was then in ruins and the roof had fallen. As there were no funds available for its restoration it was deserted.
The Gefe Politico, who held the appointment in this town and district of Civil Governor, spoke to me about an expedition that was under consideration, for constructing a road or mule path to connect this part of Mexico with the English port of Belize in Honduras. He thought that if such a road was practicable it would become the principal line for trade, and the ranges of mountains near Tumbalá would be avoided. This was to be the primary purpose of the expedition, but there were other objects which influenced the minds of the inhabitants of Ocosingo. It was thought that the surveyors might make strange discoveries in the mysterious and unknown region occupied by the Lacandon Indians. Possibly amongst the forests in the sierras, temples and hidden treasures might be found; or perhaps a city where the ancient ceremonies and sacrifices were still performed.
The Gefe said that a small band of explorers had lately penetrated a few leagues into the forest, and had seen several circular shaped huts, but the Indians who lived in them had fled. They found maize and tomatoes growing upon the open spaces, but they saw no horses, dogs or other animals. He pointed out to me the hills amongst which the wild Lacandones lived. It was afterwards suggested that I might take the post of leader of the proposed expedition.
If I had been quite free, with sufficient time at my disposal, I should have been much inclined to assist to the best of my power in the formation of a preliminary surveying party. I thought that a practicable route would be found to connect Ocosingo with the existing road leading from Guatemala to Flores, on the lake of Peten, and thence to Honduras, and that, in this manner, the distance to Belize would be much shortened. The first portion of the survey would have to be conducted through a region which is unknown, and possibly many interesting facts would be ascertained, and perhaps an ancient ruined temple might be discovered.
Whilst staying at Ocosingo I collected a small vocabulary of the words of the local dialect. These were nearly the same as those spoken near Comitan, and I was surprised to find that Lopez could not carry on a conversation with these men. I asked him how this happened and he said that the languages (lenguas) were quite different, and that he could not speak with the Ocosingos. It seems probable that, in the course of time, the construction of the phrases commonly used, or the manner of the application of the words must have become changed. Although it is only three days’ journey between the two tribes, it is evident that there cannot have been much communication between them for several centuries.
As Lopez did not know the country beyond Ocosingo, it was settled that he should return to Comitan. I was sorry to part with him. He had carried the luggage and provisions, and although a part of the journey must have been extremely fatiguing to him he never complained. He also showed the utmost zeal in obtaining forage for the mule, and was willing and attentive. Don Remigio hired for me a guide named Bito, who spoke Spanish and knew the paths as far as Chilon, about eleven leagues distant. Bito brought with him a horse, and thus we were able to travel at a fair speed. After riding through several leagues of pine forests we reached Bachajon in the afternoon.