Guatemala

by William Tufts Brigham

Other immigrations are mentioned by tradition, but no definite account of their origin is given. It seems probable, however, that certain tribes, called Mam[34] or Mem, came from the North and destroyed both Tula and Nachan. Another inroad, led by the four chiefs Balam Agab, Balam Quitze, Mahucutah, and Iq Balam, advanced as far as Mount Hacavitz in Verapaz, north of Rabinal; and here these chiefs remained as freebooters and founded that tribe known as the Quichés. They constantly attacked their neighbors, and offered the captives taken in these encounters to their god Tohil, who, with Avilitz and Hacavitz, formed the trinity in the Quiché cult. Force and stratagem proving of no avail against them, the surrounding tribes gradually submitted; and when peace was established, the four captains conveniently disappeared, leaving the government in the hands of three sons, Iq Balam having no offspring. And now we have the curious account given by the unknown author of the “Popul Vuh,” or sacred book of the Quichés, of which two translations exist, one in Spanish by Ximenes, the other in French by the Abbé Brasseur de Bourbourg. The annalist tells us that before the departure of the four chiefs they charged their sons to undertake a journey to the East; and the new rulers, in obedience to this command, passed the sea easily (Lago de Izabal?) and came to the city of a great lord called Nacxit,[35] who instructed them in the art of government and invested them with the feather umbrellas,[36] throne, and other symbols whose Indian names both translators fail to interpret.

On their return all their subjects received them with joy; but so numerous had the people become that Mount Hacavitz could no longer contain them, and now began the dispersion of the tribes.

One branch went westward and founded Izmachi, a city some distance westward of Santa Cruz del Quiché. No rude Indios these who built Izmachi of stone and mortar.

From this centre grew the Quiché power, until it reached from the borders of Mexico to the Pacific Ocean, and eastward to the Lago de Izabal. Several tribes or feudatory monarchies owed allegiance to the ruler of Izmachi; and if we may believe the “Popul Vuh,” we must recognize a feudal system quite as elaborate as that of Europe in the Middle Ages. A line of monarchs, extending to fourteen, or even twenty-four, exercised authority; but so obscure are the accounts that the line cannot at present be followed. Only this seems clear, that there were but three great families of the Quichés, and these lived in peace for a time in their new lands, perhaps during the fifth and sixth centuries of our era. At last the jealousy of the tribe of Ilocab, or the ambitious designs of the kings Cotuha and Iztayul, kindled the first of a long series of wars that in local importance rivalled those between Rome and Carthage. In the security of a long peace the guards of Cotuha were surprised by well-armed visitors from Ilocab; but so complete was the military system of the Quichés that immediately the hosts were collected, battled with the rebels, and after utterly routing them, reduced some to slavery, and sacrificed others on the bloody altar of Tohil.

The successors of Cotuha and Iztayul were Gucumatz and Cotuha II., during whose reigns the capital was removed to the site called Utatlan or Gumarcah. On this platform, so admirably adapted for fortification, palaces and altars, as well as fortifications, were built of cut stone. Watch-towers rose high in air, and answered to those in the surrounding mountain regions. The Plaza was paved with a smooth white cement superior to the stucco of Pompeii, and the ruins so distinct forty years ago tell a plain story of an advanced civilization. It may be of interest to read what this most remarkable people say of themselves, that we may more clearly see them before us. Their greatness passed away, as did all the learning, art, and refinement of Athens and Rome, to be succeeded by ignorance, slavery, and degradation; and alas! this nation of the New World has left but few monuments to tell the story of what it once was.

So slight are the glimpses we have of that past, that the picture must be a shadowy outline at best; but it is worth while to trace even the outline, for the portrait will apply to the other inhabitants of Guatemala as well as to the Quichés. The wisdom of the kings was magic even to the Spanish annalists, and these tell of the “Rey portentoso” Gucumatz that, like the prophet Mohammed, he ascended into heaven, where he abode seven days; and that he descended into hell, where he tarried other seven days. He transformed himself into a serpent, a tigre, an eagle, and a mass of clotted blood, each change lasting seven days,—that mystic number of the Cabala and of European black art. “And surely,” says the Spaniard, “great was the respect he gained by these miracles before all the lords and all those of his kingdom.”

Nothing puzzles the student more than the duplication and interchange of names; but let it be remembered that the Quiché names that have come to us are rather titles, and this is especially the case with Gucumatz, a word equivalent to the Aztec Quetzalcoatl, which is applied to any distinguished reformer or leader of his people. Cadmus and George Washington might both claim the title.

I will translate from the “Popul Vuh,” using generally the Spanish version of Ximenes, as less influenced by the theories of the translator than the later one of Brasseur de Bourbourg. I begin with the creation of the world and of man.

“Then the word came to Tepeu Gucumatz[37] in the shades of night; it spoke to Gucumatz and said to him: It is time to consult, to consider, to meet and hold counsel together, to join speech and wisdom to light the way and for mutual guidance. And the name of this is Huracan, the Voice which sounds: the Voice of Thunder is the first; the second is the Flash of Light; the Lightning is the third. These three are the Heart of Heaven, and they descended to Gucumatz at the moment when he was considering the work of creation. Know that this water will retire and give place to land, which shall appear everywhere; there shall be light in the heaven and on earth: but we have yet made no being who shall respect and honor us. They spoke, and the land appeared because of them.”

After the mountains and plains and rivers and all animals of the forest had been created, the gods proceeded to form man. First they made him of mud; but the rains descended and beat upon that being, and he dissolved. Not being able to make man according to their desires, they called to their aid the mysterious powers of Xpiyacoc and Xmucane, magic adepts, and by incantation learned that man should be made of wood, and woman of the pith of bulrush. This second edition of the human species was little better than the first, although more durable. The stiff, wooden images had neither fat nor blood; they could speak and beget children, but lacked intelligence. Their eyes were never turned to heaven, and their tongues never glorified Huracan. Then there fell from heaven a torrent of bitumen and pitch on these ungrateful children, a bird named Xecotcovuch tore out their eyes, another, named Camulotz, cut their heads, while an animal called Cotzbalam ate their flesh, and the Tucumbalam crushed their bones. The poor wretches climbed their roofs to escape the flood; but the walls crumbled beneath them, and the trees fled from them, and when they sought refuge in the caves of the mountains, the stone doors shut in their faces. Of all the numerous progeny of this wooden couple, only a few were preserved, and from them have descended the apes of the present day.