Another instance of the same kind is furnished by a possibly modern but curious small silver pendant of unquestionably native workmanship. It is preserved at the Ethnographical Museum at Vienna and is figured in the Report of the International Congress of Americanists which was held at Berlin in 1888 (pl. 1, fig. 4, p. 96). Reputed to be from Cuzco, it represents a figure of the sun surrounded by eight straight and intermediate undulating rays. Two serpents are figured beneath the sun; their bodies extend across the pendant and their heads with open jaws almost meet in the centre. A figure, wearing a peculiar head-dress, is kneeling in worship beneath the symbols, which undoubtedly recall the Mexican mode of representing two serpents meeting, as on the Calendar Stone of Mexico, for instance.
As I am tracing analogies at present, I should like to ask the reader to compare the symbols figured and designated by Salcamayhua as that of the earth (see his fig. c, pl. lxvi) with the sacred vase from the Maya MS. (his fig. ii, pl. lix) and the form of the Peruvian symbol for the sea (his fig. e, pl. lxvi) with the peculiar Mexican shell ornament (fig. 1, no. 10). Insufficient though the above analogies may seem in themselves, they are valuable in conjunction with the other data presented and strengthen the conclusion that the same symbolism prevailed in Peru as in Central America, Yucatan and Mexico.
Let us now rapidly journey northwards from Peru to these countries and briefly record the traces of the existence of the same ideas and quadruplicate form of government which we may encounter en route. In the elevated plains of Bogota we find positive proof that the Muyscas held the same ideas as their southern and northern neighbors. Their culture hero, Bochica or Ida-can-zas, was the personification of the Above and of its symbol, the Sun, whilst his wife was Chia, a name suspiciously like Quilla, the Quechua for moon. He was high-priest and ruler but counselled the Muyscas to elect one of themselves, a chief named Hunc-Ahua, to be their Za-que or civil ruler. Ida-can-zas instituted the Calendar and taught the Muyscas to appoint four chiefs of tribes whose names or titles are recorded as Gameza, Busbanca, Pesca and Toca. The institution of a dual government is indicated by the record that the high-priest dwelt at the sacred town Aura-ca and the Za-que at Tunja.
It is extremely curious to notice that Ida-can-zas, in Bogota, did precisely what Cortés found it expedient to do after the Conquest of Mexico. The latter assumed the supreme rulership over the nobility, became the “lord of Heaven” and instituted a native chieftain, bearing a female title, as his coadjutor, the lord of the earth, and the ruler of the people of the lower class.
It may be worth making the passing remark that the title of the Muysca culture-hero contains the word “can” and thus recalls the Maya Kukulcan and that the title Za-que offers a certain resemblance to the Maya title Chac, whilst the name Hunc-ahua seems strangely similar to Hun-ahau which in Maya would signify “one lord.” It is for Muysca scholars to enlighten us as to the derivation and meaning of the above titles and name.
Regretting the lack of time and documents which have prevented me from obtaining further data I now return to Guatemala and the vicinity of the Santa Lucia bas-reliefs. Referring to the introduction to their Annals[39] we learn that the Cakchiquel tribe was but one of four allied nations, each of which had its capital, named Tecpan, as follows:
Nations: Capitals.
Cakchiquel: Tecpan Quauhtemallan,
Quiche: Utatlan,
Tzutuhil: Atitlan,
Akahal: Tezolotlan.
According to Mr. A. P. Maudslay's authoritative statement, these nations were engaged in warfare against each other at the time of the Conquest. Tezolotlan was termed the “tierra de guerra” the land of war, and the precise locality of its tecpan or former capital has not been traced, although it seems to have been close to Rabinal or in the valley of that name.
It is well known that, under the rulership of Tizoc, the Mexicans extended their conquests into Guatemala. Buschmann has, moreover, proven that the foregoing names of the capitals, of what were at one time four provinces, are pure Nahuatl, which fact establishes the existence of Nahua supremacy in these regions.
It is curious to find that one of the Santa Lucia slabs seems to commemorate the existence of a central rulership and that of the four quarters. It is reproduced in Mr. Strebel's publication already cited and represents a central personage holding a head and a tecpatl, whilst four lesser personages, each carrying a head, are figured as walking away in four opposed directions. As, according to native symbolism, the head is the symbol for chieftain this slab seems to commemorate the establishment and at all events testifies to the existence in Guatemala of the scheme of government now so familiar.