The Prehistoric World or Vanished races Part 51

Their longer period of time was also based on this number. A period of thirteen years they called a tlapilli; four of these const.i.tuted a cycle equal to fifty-two years. The end of this cycle was anxiously awaited by the Mexicans. They supposed the world was to come to an end on one of these occasions. As the time drew near, the furniture was broken, the household G.o.ds were thrown into the water, the houses were cleaned, and finally, all the fires were extinguished. As the last day of the cycle drew to a close, the priests formed a procession, and set out for a mountain about six miles from Mexico. There an altar was built. At midnight a captive, the bravest and finest of their prisoners, was laid on it. A piece of wood was laid on his breast, and on this fire was built by twirling a stick. As soon as fire was produced, the prisoner was killed as a sacrifice. The production of new fire was proof that the G.o.ds had granted them a new period of fifty-two years.

To understand how the years in this cycle were arranged and numbered, we must refer once more to the Mayas, for though they did not use the cycle themselves, yet they give us a hint as to how it was obtained, and afford one more reason why we should think the Mayas were the originators of this calendar system. We give a table showing the arrangement of the days of the year among the Mayas. We will take the year Kan--that is, we remember, when Kan was the first day of every month. We would naturally think they would describe a day by giving the name of the day and the month--as, the day Kan, of the month Xul, or the first day of the month Xul--but instead of so doing, they made use of the period of thirteen days.

For instance, we see, by looking at the table, that the day ten Kan can not be any other day during the year than the day above mentioned; so that, for all purposes, it is sufficient to give the day and its number in the week. We notice, however, that the last five columns of figures for week days of thirteen are just the same as the first five. But this did not confuse any, for the last five columns of days belong to the "sun-reckoning," the others to the moon-reckoning. And though the number of the day in the week was the same, yet a different deity ruled over them than in the corresponding days of the first five columns. We can not affirm that we know this to be true of the Mayas. Such, however, we know to be the case among the Mexicans.<76>

Ill.u.s.tration of Almanac for Maya Year "Kan"----------------

Now we notice in this almanac that the last day of the year Kan, is number one of the week. As the count goes right along, the first day of the next year, Muluc, must be number two. If we would make an almanac for that year, we would find the first day of the third year would be number three of the week. If we were to continue this, we would find that the first days of the years, would range from one to thirteen.

This table shows the number in the week of the first day of the first fourteen years. The first day of the fourteenth year would be number one of the week again, but this time one Muluc, and not Kan. If we would continue our researches, we would quickly discover that fifty-two years would go by before we would have a year Kan in which the first day of the year would be number one again.

No. in the week of the first day Years.

of the year.

--------------------------------- 1 Kan.

2 Muluc.

3 Gix.

4 Cavac.

5 Kan.

6 Muluc.

7 Gix.

8 Cavac.

9 Kan.

10 Muluc.

11 Gix.

12 Cavac.

13 Kan.

---------------------------------- 1 Muluc.

We think the above explains the origin of the Mexican cycle of fifty-two years. The Mayas either never had this cycle, or had abandoned its use.<77> The Mexicans however, used this period of time, and they numbered their years in it in such a way that we can not explain it, unless we suppose they derived it in some such a way as just set forth.

We give a table showing the order of the years in a cycle, and also notice that all that was needed was the number and name of the year to show at once what year of the cycle it was. The year seven Calli, for instance, could never be any other year than the twentieth of the cycle.<78>

ARRANGEMENT OF YEARS IN A MEXICAN CYCLE.

No. Name of the Years.

1 Tochli...... Acatl......... Tecpatl...... Calli..........

2 Acatl....... Tecpatl....... Calli........ Tochli.........

3 Tecpatl..... Calli......... Tochli....... Acatl..........

4 Calli....... Tochli....... Acatl........ Tecpatl........

5 Tochli...... Acatl......... Tecpatl...... Calli..........

6 Acatl....... Tecpatl....... Calli........ Tochli.........

7 Tecpatl..... Calli......... Tochli....... Acatl..........

8 Calli....... Tochli........ Acatl........ Tecpatl........

9 Tochli...... Acatl......... Tecpatl...... Calli..........

10 Acatl....... Tecpatl....... Calli........ Tochli.........

11 Tecpatl..... Calli......... Tochli....... Acatl..........

12 Calli....... Tochli........ Acatl........ Tecpatl........

13 Tochli...... Acatl......... Tecpatl...... Calli..........

Ill.u.s.tration of Day Date.

---------------Ill.u.s.tration of Year Date.--------------

To express the dates, they of course painted the hieroglyphic of the day, and dots for the number of days. This cut, for instance, expresses the day-date "seven Acatl." They generally wrote the dots in sets of five. Seven was sometimes expressed in the above manner. When they wished to express a year-date, they made a little frame and painted in the hieroglyphics of the year, and dots for the number. This date here expressed is their thirteen Acatl, which, by the above table, is seen to be the twenty-sixth year of the cycle.

We have already dwelt too long on this part of the subject. Glancing back over the ground, we see there is nothing implying astronomical knowledge, more than we would expect to find among a rude people. We find there are several particulars of the Mexican system which we could not understand, except by reference to the Maya system. It would bother us to explain why they should choose the days Tochli, Acatl, Tecpatl, and Calli, to be the names of their years, if we did not know how the Mayas proceeded. We would be at a loss to explain why they choose the number of fifty-two years for the cycle, and arranged their years in it as they did, if we had not learned the secret from the construction of the Mayas' almanac. From this comparison, we should say the Mexican calendar was the simpler of the two. As the Mayas had twenty days in the month, and, for priestly use, weeks of thirteen days, so they took twenty years, which, as they imagined, were supported by four other years, as a pedestal for their next longer period, the ahau; and for apparently no other reason than that they had weeks of thirteen days, they took thirteen of these ahuas for their longest period of time. They did not use the cycle of fifty-two years, but they numbered their years in such a way that, in effect, they were possessed of it. The Mexican did away with all but the cycle of fifty-two years.

Ill.u.s.tration of Calendar Stone.---------------

No account of the calendar system of the Mexicans would be complete without reference to the so-called calendar stone. The stone, the face of which is sculptured as represented in this cut, was dug up from the square in front of the cathedral of the City of Mexico, where it had been buried in 1557. When the temple was destroyed, this stone still remained entire. Finally the authorities, fearing it attracted too much attention from the natives, ordered it buried. It was brought to light again in 1790, but its early history was completely forgotten. The astronomer Gama p.r.o.nounced it a calendar stone, and his interpretation of the characters engraved on it have been the foundation for the idea that the Mexicans had considerable knowledge of astronomy.<79> Prof. Valentine and others have, however, shown that it was simply a sacrificial stone, which the artist had decorated in a peculiar manner.

This stone is considered by some to be so important that we will condense Prof. Valentine's description of it as being the best at hand.

Not all of out scholars accept it, however. The central figure is the face of the sun-G.o.d. It is decorated in a truly savage style. It has ear-rings, neck-chain, lip-pendant, feathers, etc. The artist's design has been to surround this central figure with all the symbols of time. We notice on each side of the sun a small circle or oval with hieroglyphics resembling claws. In Mexican traditions these represent two ancient astrologers who were supposed to have invented the calendar.

According to Nahua traditions of the world, there had been four ages of the world; at the end of each age, the world was destroyed. Right above and below the ovals with the claws, we see four squares containing hieroglyphics.

Each of these squares refers to one of the destructions of the world. The upper right hand square contains the head of a tiger. This represents the first destruction of the world, which was by tigers. The four dots seen, in this square do not refer to a date as they generally do; it is a sacred number, and constantly reappears in all hieroglyphics referring to feasts of the sun. To the left of this square, crowded between it and the pointer, can be seen the hieroglyphic of the day Tecpatl. The little dot is one, so this day one tecpatl probably refers to the day in which the feast in reference to this destruction was celebrated. The second age was terminated by a hurricane. The upper left hand square containing the hieroglyphic for wind refers to this destruction. Between this square and the pointer is crowded in the hieroglyphic of one Calli, referring to the feast in memory of this destruction. The third destruction of the world was by rain, the lower left hand square containing the hieroglyphic of rain. Below, not very distinctly, is the date of this feast, one quiahuitl. The last destruction was by water, represented by the lower right hand square.

The date of this feast as represented below is seven Ozomatl.<80>

Pa.s.sing out of this central zone we notice the hieroglyphics for the days of the month arranged in a circle. The A shaped ray from the head of the sun indicates where we are to commence to read; and we notice they must be read from right to left. Resting on this circle of day, we notice four great pointers not unlike a large capital A. They are supposed to refer to sunrise, noon, sunset, and midnight. Next in order after the days we notice a circle of little squares, each containing five dots. Making allowance for the s.p.a.ce covered by the legs of the pointers just mentioned, there are found to be two hundred and sixty of these days; they, therefore, refer to the days of the moon reckoning.

We notice four smaller pointers not quite so elaborate as those already referred to, resting in this circle. They probably refer to smaller divisions of the days. The next circle contains a row of glyphs not unlike kernels of corn. One hundred and five are represented on this circle; they refer to the days of the sun reckoning.

Ill.u.s.tration of Sign of Rain.-----------------

Resting on this circle of days are small towers; they, like the smaller pointers, refer to divisions of the day. Adjoining each of these little towers is a figure; this cut represents one of them. We notice they form a circle extending clear around the stone. The meaning of this circle is gathered from other painted records. It represents a rain storm; four drops are seen falling to the ground. The ground is cultivated, as shown by the three ridges; a grain of corn is represented lying on the ground.

This band on the stone is in honor of the rain-G.o.d.

Ill.u.s.tration of Sign of Cycle.---------------

There remains only to explain the outer row or band. At the bottom is a rude representation of two heads with helmets. The meaning of these figures is unknown. From each of these figures extend in a semicircle a row of figures of this shape, ending with pointers at the top, between which is a year-date. Near the points on each side is what might be described as four bundles tied together. Each of the small figures just described is the representation of a cycle of fifty-two years.

The date on the top is the year date, Thirteen Acatl. This is an easily determinable date. From Mexican paintings, we know the conquest of Mexico occurred in the year Three Calli. From this tracing their years back by the table given earlier (Arrangement of Years in a Mexican Cycle), we would find that the first Thirteen Acatl we meet was in the year 1479. This is exactly the date when, according to tradition, the great temple was finished, and this stone dedicated by b.l.o.o.d.y sacrifices. If we count the number of signs for cycles, we find that there are just twelve on each side, twenty-four in all. As the artist could easily have made this number more or less, the probabilities are that it means something. The most plausible explanation is, that in the year 1479, they had traditions of twenty-four cycles. But this number of cycles is equivalent to twelve hundred and forty-eight years, which would carry us back to about the year 231, A.D., which date we must bear in mind; not that we think there is any scientific value to it, but for its bearing on other matter at the close of the chapter.<81>

We come now to consider the subject of their picture writings. The germ of writing is found in the rude attempts to a.s.sist the memory to recall past events. Some of the northern Indian tribes resorted for this purpose to belts of wampum. When a new sachem was to be invested with office among the Iroquois, the historical wampum belts were produced; an old man taking them in hand, and walking back and forth, proceeded to "read" from them the principles of the confederacy. In this case, particular events were connected with particular strings of wampum.<82> Pictorial representation would be the next stage. At first the aim of the artist would be to make his drawings as perfect as possible.

A desire to save labor would soon lead them to use only the lines necessary to show what was meant. This seems to be about the stage of picture writing, reached by some Indian tribes, who have left here and there specimens carved on rocks.

Ill.u.s.tration of Indian Picture Writing.------------

This cut is a specimen of such writing from the canyon of the San Juan in Arizona. Although quite impossible to read it, there is no doubt but what it expressed a meaning at the time it was engraved.