Figure 52. Copy of p. 44, Féjérvary Codex.
The majority of tree-symbols, however, exhibit a quadruplicate division as in fig. [53], nos. 1, 4 and 7. At the same time it is impossible not to recognize that each example renders in a graphic manner the organization of a tribe. In nos. 2 and 8, for instance, we find that each of the four branches was again subdivided, yielding eight subdivisions instead of four. In no. 3, we have quadruple branches, a pair of recurved spikes with buds and a [pg 188] central bud, the idea of duality repeating itself in the trunk of the tree, one-half of which above ground is white, whilst the other below ground is dark. The obvious allusion is to the Above and Below and this idea is further symbolized by the head of the coatl=serpent or twin. In this figure there is a hint of the existence of an idea I have found expressed in other cases, namely, that a mystic line of demarcation existed at the base of a tree, which separated its upward from its downward growth. This was the seat of the life of the tree, which sent its trunk and crown heavenwards and its roots and rootlets earthwards. The fact that the juice of the agave or maguey was collected from the core of the plant seems to be at the bottom of its adoption as the sacred and ceremonial “drink of life,” which was, subsequently, carefully prepared and fermented. The idea that a tree enclosed male and female elements seems to have been also a strong one and would, in course of time, doubtlessly have led to the conception of superhuman beings in human form, dwelling in trees. What is more, the adoption by each tribe of a particular sort of tree, a custom amply proven, would naturally lead to a species of tree-cult or veneration which, amongst the uninitiated, might lead to a form of worship of the tree itself.
Figure 53.
The ceremonial presentation of single leaves of the same kinds as those represented on the trees, as in fig. [53], no. 6, proves that underlying these picture-writings there is far more meaning than has heretofore been suspected or recognized. It is not possible for me to present here all the material I have collected on this subject which will be set forth in a future monograph. I will, however, direct attention to the peculiar treatment in fig. [53], no. 1, of the tree trunk which is enlarged and forms a quadriform figure. In no. 4, the trunk enlarges to the shape of a head; in no. 2 the tree grows from a human head and two young shoots issue from each side of the trunk, seemingly indicating a fresh growth in tribal life. In no. 5, we have an example of a human figure lying at the base of a tree and a fifth leaf growing in the centre of the treetop. Directing attention to the evident care taken in representing an equal number of branches pointing upwards and downwards I would cite here an extremely interesting representation of a tree in the Borgian Codex. In this case the trunk issues from a conventionally drawn heart, figured in the centre of the symbol for sky or heaven. As the Nahuatl for heart is yul-lotl, from the verb yuli=to live, to resuscitate, the idea is distinctly conveyed that the tree was that of life=yuli and proceeded from the celestial centre of life, Polaris or the Heart of Heaven, a native title for the Supreme Being.[47]
In the Telleriano-Remensis MS., a “tree of Paradise,” so termed in the text, is figured, and there are, in other Codices, various examples of trees encircled with serpents, where it is obvious that this combination was made in order to express, phonetically, that a celestial tree was intended, the word kan=serpent, being made to express kaan=heaven. A celestial tree, situated at the pole and bearing in some cases seven and in others five blossoms, was frequently depicted and its symbolism is obvious. In my commentary on the Hispano-Mexican MS. “The Lyfe of the Indians,” the “Gods,” “Five Flowers,” and “Seven Flowers,” will be treated in detail.
From Sahagun and Olmos we learn that the Mexicans employed the image of a tree, metaphorically, to signify a lord, governor, progenitor, first ancestor. Relations are designated as “issuing from one trunk.” A branch is literally termed “the arm of the [pg 190] tree,” kab-ché. Two kinds of trees, the Puchutl and Aueuetl, signified, metaphorically, “a father, mother, lord, captain or governor who were, or are, like shade-giving, sheltering trees” (Olmos).
The above metaphors explain the frequent association of a head, the symbol of a chief or lord, with the tree symbols. It is noteworthy that in Nahuatl, the name for head=quaitl, is singularly like quauitl=tree, and also recalls the word for serpent=coatl, facts which may have somewhat guided the choice and association of these symbols. The native metaphors recorded by Olmos, moquauhtia=an honored person or lord who has vassals or dependents, and atlapalli=literally, leaf=a person of the lower class, a worker, initiate us still further into the meaning of the native symbolism and prove the antiquity of this, since the designation of a chief as a tree and a vassal as a leaf was in current use. The presentation of the tree issuing from a heart=yul-lotl is moreover, in perfect keeping with native thought, since the chieftain or lord was entitled “the heart, or life of the town or population.”