The American Egypt Part 16

The Buddhist priests lived during certain parts of the year in monasteries. They had no food but what they received from the people; were not allowed to marry; fasted on certain days; and spent their time in meditation, writing up their religious records, and teaching the people. This is almost the precise life led by the Mayan priests. They lived apart from the people in separate houses, and, most noteworthy of all, Acosta in his _Historia de los Indios_ says that they lived entirely by begging, or rather from the voluntary contributions of the people.

Of the Buddhist monks, Sir Monier Williams in his _Buddhism_, p. 312, describing their daily life, writes: "Arranging themselves in line, they set out with the abbot at their head to receive their food. Silently they move on through the streets, fixing their eyes steadily on the ground six feet before them, meditating on the vanity and mutability of things, and only halting when a layman emerges from some door to pour his contribution of rice or fruit or vegetable into their alms bowls."

The Mayan priests were not only bound to celibacy, but they were never allowed to come into contact with women. This was the Buddhist rule, though slowly to be much relaxed. Sir Monier Williams, p. 152, says, "There is evidence that among certain monkish communities in Northern countries the law against marriage was soon relaxed. It is well known that at the present day Lamaseries in Sikkim and Thibet swarm with children of monks, though called their nephews and nieces." A further curious parallel is that women took part in the ritual of both Mayans and Buddhists. Gautama had an early order by which women were admitted to nunneries under the same rules as men. Among the Mayans, women were ministrants in the temples, as at Isla de Mujeres, while at Chichen, Uxmal and other cities, there were large nuns' houses.

Sir Monier Williams on p. 83 says, "The eating at midday the one meal and at no other time" was the custom of the Buddhist priests, and they "fasted on prescribed days." H. Bancroft, in his _Native Races of the Pacific States_ (1875-6, New York), says that among the priests of Mexico "fasting was observed as an atonement for sin, as well as a preparation for solemn festivals. An ordinary fast consisted of abstaining from meat for a period of one to ten days, and taking one meal at noon; and at no other hour could so much as a drop of water be touched." Sir Monier Williams (p. 313) says, "When the midday meal is over, all return to work. Some undertake the teaching of the boy scholars. Others read the texts of the Tripitaka with their commentaries, or superintend the writers who are copying ma.n.u.scripts.

Some of the older members sink into deep meditation." Father Torquemada, a leading historian of Mexico, tells us that the priests "pa.s.sed much of their time in contemplation and in writing the annals of the country." It may be here worth mention that the Zapotecan (Mayan) priests obtained their inspiration by a species of auto-suggestion terminating in an ecstatic trance. This would certainly seem to be a parallel to the Buddhist trance.

Sir M. Williams on p. 506 says, "Everywhere throughout the Buddhist countries the supposed impressions of the Buddha's feet are as much honoured as those of the G.o.d Vishnu by Vaishnavas.... No true Vaishnava will leave his house in the morning without marking his forehead with the symbol of Vishnu's feet." The Jains wors.h.i.+p the footprint on Mount Parasnath in Bengal; while there are sacred footprints of Buddha at Bharahat, Sanchi, Amaravati, and the famous Adam's Peak in Ceylon and at Phra Bat in Siam, the latter two supposed to represent the right and left feet respectively as he stepped in one stride from Ceylon to Siam.

Now it is a very strange fact that there is this legend of sacred footprints in America, and more curiously still, the legend a.s.sociates itself with the East. In his _Hero Myths_, p. 220, D. G. Brinton says, speaking of the arts of the Muycas of New Granada, "The knowledge of these various arts they attributed to the instruction of a wise stranger who dwelt among them many cycles before the arrival of the Spaniards. He came from the East.... In the province of Ubaque his footprints on the solid rock were reverently pointed out long after the Conquest." A second footprint was found by Dupaix at Zachilla, the ancient capital of the Zapotecs, a Mayan tribe; while a third which Brinton examined in Nicaragua, an account of which is given in his _The Ancient Footprints in Nicaragua_, was simply the footprint of an ordinary man impressed on volcanic rock before the lava hardened. Brinton points out that the foot which made the mark was sandalled, showing that it was done by a native.

But that these legendary marks had very commonplace origins does not affect the curious community of legend which thus appears to have existed between Central America and Buddhist lands.

Many minor habits and customs might be cited to show how strangely alike the Mayans were, and still are, to some Buddhist peoples. Thus all Mayan mothers carry their babies sitting a-straddle of their hips, though other American Indian women carry the little ones Apache-fas.h.i.+on in a cradle-board, or in a bundle like the Mexican Aztecs, slung on their backs; and this carrying on the hip, peculiar to the Mayans, is the invariable manner of carrying the child in India, Burma and Siam to-day.

Another point is that the ma.n.u.scripts in both countries are folded peculiarly, namely in a zigzag way. Dr. Brinton says in his _Maya Chronicles_ (1882), "The Maya MSS. consisted of one long sheet of a kind of paper made by macerating and beating together the leaves of the maguey and afterwards sizing the surface with a durable white varnish.

The sheet was folded like a screen (_i.e._ zigzag) forming pages about 9 5 inches. Both sides were covered with figures and characters painted in various brilliant colours. On the outer pages boards were fastened for protection." This might be an account of the Buddhist olas as they exist to-day and as doubtless they have always existed.

Again, the system of Castes--peculiar to the East and unknown to the North American Red Indians--existed among the Mayans, as we have described in Chapter XIV. The ancient Mayans, too, had two languages--one for use in addressing superiors and one for inferiors, and this was the case in Cambodia and Java.

Many minutest customs of the two peoples show parallels which are hard to explain except as the result of intercourse. Thus baby-girls in Java wore a string round the waist, from which hung a sh.e.l.l, the removal of which during maidenhood and until the marriage night was regarded as sinful. This had its exact replica among the Mayans, whose girl-children often still wear the sh.e.l.l. The Mayan carvings of priests' figures always show a carved medallion of jade or stone worn hanging by a chain round the neck. Almost without exception this badge-like ornament hangs round the neck of the ancient Buddhist figures sculptured in the East, and is said to be still worn by the priests in Siam and Burma to-day. In the East, as in Mexico, the points of the compa.s.s were represented by colours, though it is not proved they followed the same sequence. In Buddhist countries a piece of green jade is sometimes buried with the dead, and this has been proved to have been a Mayan custom, the stone being thought to have magic properties in speeding the deceased to another world. Such minute similarity of custom and belief as is shown by these examples cannot be mere coincidence. Taken separately, there is not one that would prove the affinity between the East and America; but when taken together, they certainly form striking evidence.

But there is one thing yet lacking, a missing link in the chain of evidence binding together the Buddhist East and Tropical America.

Professor E. Morse, in his paper _Was Middle America Peopled from Asia?_ has justly pointed out that "to go straight across the ocean (Pacific) is one matter, but to go from lat.i.tude 30 on one side of the Pacific almost to the Arctic Ocean and down on the other side nearly to the Equator is quite another exploit." Most truly said, for such a voyage is possible, but most improbable. Those who would have us believe that Middle America was peopled from Asia have agreed in a.s.suming that it was via the Behring Straits or the Aleutian Islands. We agree with Professor E. Morse (if we have read his pamphlet correctly) that if some means of getting Eastern invaders across the Pacific and not round it were shown, it would go far to prove the Asiatic origin of Central American civilisation.

The j.a.pan Current (Kuro Siwa) has been the route accepted by all who believe that Central American civilisation hails from j.a.pan and China.

It runs swiftly along the coast of China and j.a.pan towards the Behring Straits, and there bifurcates, one part running into the Arctic Ocean and the other turning down and running parallel with the coast of America. This current has proved irresistibly attractive, for it is certain that those swept on by it would have land in sight the whole way, and Charles Waldcott Brooks has shown in his report to the California Academy of Science on the _j.a.panese Vessels wrecked in the North Pacific Ocean_, that s.h.i.+ps from Asia could easily reach the Oregon and Californian coasts by drifting, as he has proved in the case of several derelicts.

This j.a.pan Current is such a simple solution of the th.o.r.n.y transit problem for those who favour the Asiatic theory, that they have all agreed to adopt it, and have never been able to tear themselves away from it for a moment and look elsewhere. What if there were other currents? What if there was a direct current communication between the Malaysian portion of Asia and Central America? We take no credit for discovering currents. We have simply looked to see whether, if our theory is otherwise good, the invading architects would have an advantage of a current in their long voyage. And we _have_ found one.

The prevailing winds blow six months of the year west to east, and the currents would seem at first to be coast currents. But all are not so.

There is the great Equatorial Current rising on the Peruvian coast (where it is known as the Peru Current) between south lat.i.tude 30 and 40. For a time it keeps by the coast, running in a N.N.W. direction until it reaches the Equator, where it turns and runs in an almost direct line across the Pacific between the Equator and 10 south lat.i.tude. This powerful current will not, of course, serve the purpose of our argument, as it goes in the wrong direction. But there is another current known as the Counter Current, running north of the Equator east to west. It is first noticeable among the many small island currents in the Indian Archipelago, and then takes a course to the E.S.E. of Borneo and south of the Philippines and out into the Pacific. On its course it runs through the Caroline Islands and the Marshall Group. At between 160 and 170 longitude west Greenwich it is reinforced by a branch of the southern Equatorial Current which runs swiftly round Christmas and Fanning Islands and turns on a backward course. On an average its rate for the whole distance is about two knots per hour, or nearly as fast as the j.a.pan Current. It spends itself on the coast of Central America between the Equator and 10 north lat.i.tude, part of it turning south until it is swallowed up again by the Equatorial currents, the other half turning north and eventually merging into the Mexican Current coming down from the north. This current fulfils all the requirements of our argument. It would naturally land emigrants from Malaysia on the coast of Central America between 10 and 14 north lat.i.tude.

The most ambitious of Sea Migrations in early times are perhaps those of the Polynesians. Starting, it is a.s.sumed from their own traditions, from Samoa, their present distribution over the Southern Pacific shows that they did not hesitate to make immense sea journeys under circ.u.mstances which to our modern minds seem almost impossible. For the Polynesians had no boats but the open canoe or dug-out still used by the islanders to-day. These Polynesian migrations are fact, not theory; and thus when we come to reflect upon the problem of a migration from, say, Java to Central America, we begin to see how really practicable it all is. For the s.h.i.+ps in the East were not dug-outs, but were actually built of planks. The Chinese traded with India and the Malaysian islands during the fifth and sixth centuries, and used decked boats for the trade. They knew of the compa.s.s from the earliest times, and actually used it for navigation from the third and fourth centuries onward. From them the peoples of India and Malaysia learnt s.h.i.+pbuilding, if they had not already developed it. Thus our migrating architects would, in all probability, have quite decent-sized vessels in which they could make the voyage to America.

But it may be asked what impulse to migration these peoples could have had. If our dates are accurate, the case is a fairly clear one. Buddhism started, as every one knows, in India. During the fourth and fifth centuries the persecution of the Buddhists began, and ended finally in their being driven out of India. As an early result of the movement which was bringing about their expulsion, they established themselves in Burma. Buddhism was acknowledged in China, as the third religion of the Empire, as early as 65 A.D. The religion spread into the Indian Archipelago soon after it reached Burma and the Malay Peninsula, and the building of the Buddhist Temple at Boro Budor in Java was begun between 600 and 700 A.D., though, owing to wars and invasions, it was not finished until about 1430.

But the course of Buddhism did not run smooth in Java. The Buddhist settlers were involved in wars with neighbouring Malay peoples, and the building of the great temple was, it is certain, much interrupted. The disturbed condition of their tenure would tend to drive some of the settlers into fresh migration. Probably about the eighth century a band of these undertook a voyage in search of a new home. There is ample evidence to show that the disturbed state of Malaysia was such at this time as to cause constant kaleidoscopic changes of population. On the mainland in Cambodia, Angkor Vhat, which, as we have shown, resembles the ruins of Central America, was probably at that time inhabited. The Khmers who built it have never been properly traced. They were possibly swallowed up in the great racial cataclysm which was then taking place thereabouts. Some of them may have been driven into the islands, and were possibly the designers of Boro Budor. Perhaps the band of immigrants who reached America were Khmers; but this, of course, must remain mere surmise. Our theory involves the a.s.sumption that some Eastern people professing Buddhism, and skilled in the type of architecture a.s.sociated with early Buddhist buildings, did reach Central America.

We have tried to show that such a voyage was possible, and now let us follow their route. Taking Java as their starting-point, we have shown how the currents cross the Pacific to the Caroline Islands. This group, lying directly in the course of a migrating people, would be certain to be a resting-place on their journey. They might, perhaps, stay some weeks, perhaps months there, possibly leaving some of their number behind them when they finally started out again. Here, then, one would expect to find some trace of their culture, and that is exactly what we do find. There are architectural remains in the Carolines, though these have never yet been properly studied. But there is evidence that they are just such relics as we should expect of the men who were to be the tutors of the Mayans. F. W. Christian, in his book _The Caroline Islands_ (London, 1899), says on p. 80, speaking of the ruins on the east coast of Ponape, "Somewhat similar in character would be the semi-Indian ruins of Java and the Cyclopean structures of Ake and Chichen Itza in Yucatan. A series of huge rude steps brings us into a s.p.a.cious courtyard, strewn with fragments of fallen pillars, encircling a second terraced enclosure with a projecting frieze or cornice of somewhat j.a.panese type." The tradition of the Ponapeans in regard to these ruins is, Mr. Christian tells us, "Two brothers, _Ani-Aramach_, G.o.dmen or Heroes, named _Olo-chipa_ and _Olo-chopa_, coming from the direction of Chokach, built the breakwater of _Nan-Moluchai_ and the island city it shuts in. By their magic spells one by one the great ma.s.ses of stone flew through the air like birds, settling down into their appointed place."

From the photographs reproduced by Mr. Christian it would seem that the ruins were distinctive of no special type of architecture, but were such as one would expect to be put up by those who had only made the islands their home for a very short period, or, as is far more likely, did not even stop to build but imparted a slight knowledge to the natives, whose subsequent productions would be thus uncouth. Their next halting-place would be the Marshall Islands, but whether there are any ruins there we do not know. It is almost next to certain that intelligent search would reveal such.

The distance between Java and the coast of Central America at the point which we wish to indicate as the likely landingplace is about 9,000 miles. The Caroline Islands are about 700 miles from the south-east corner of the Philippines, the last sight of land a people migrating from Java by the route we adopt would get. The Carolines would be in their route for 1,500 miles, as this archipelago is a specially widespread one. From the Carolines to the Marshall Islands is about 450 miles; and then on to the American coast is about 6,000 miles, with the smaller unnamed islands lying north of Christmas Island between longitude 160 and 175 west of Greenwich intervening for about 1,000 miles of their course. Between this point and the American coast would be the longest stretch of open sea the migrators would have to face.

We do not suggest that they would come over in great numbers. They followed the course of the current to America, and would be thrown on the coast where it struck in its greatest force. The Pacific Counter Current turns off into two branches on nearing the coast at about 10 north lat.i.tude, part going to the south and part north. If they took the southern branch they would come in contact with the Equatorial Current coming up from Peru, and inevitably be carried out to sea again. On the other hand, if they took the northern branch, they would be carried for some miles along the coast until about lat.i.tude 13, where the current runs in closest, and there would be the most probable spot for them to land.

FOOTNOTES:

[12] The argument of localisation is not upset by the existence of ruins in Peru. Native traditions claim no great age for the things there, which are acknowledged to be of a very crude type. Garcillaso de Vega (_Comentarios reales de los Incas_) says that, according to Indian tradition, the first Inca King, Manco Capac, established his empire only four centuries before the Conquest. The Peruvian ruins probably date from the later years of the fifteenth century.

CHAPTER XVII

THE AGE OF THE RUINS

The very natural temptation to a.s.sign a romantically great age to the ruins of Central America has proved too much for most writers and students of the subject. We, too, would like to think that these Mayan buildings rival in antiquity those of Egypt; but we have been unable to blind ourselves to certain facts, which are as commonplace as they are convincing. The proper way to judge the age of a building is not to stand in front of it in an att.i.tude of reverence like a pre-Raphaelite before an Old Master, but to look at it with the critical eye of a mason, if you can. If you are not a mason, or know nothing about masonry, then you should take an expert with you. If the many students of Mayan edifices had taken the trouble to put them to this very simple test, noting how they were built, and then making due allowance for the friability of the material and so on, we should have heard less of the fairy tales which have gained undeserved currency in past years.

If the theory which we have put forward in our last chapter is as sound as we believe it to be, it would seem satisfactorily to fix a maximum date for Central American buildings. But we cannot too emphatically point out that our view as to the age of the ruins has not been evolved to suit our theory as to who were America's first architects, but is based upon entirely practical tests which are by their nature final.

We have imagined that the architects reached the coast of Central America at about 13 north lat.i.tude. It is probable that they would not begin to build directly they landed, but would first look for a suitable site on which they might found a settlement. They possibly numbered two or three hundred; more than this is most unlikely. In such small numbers they could not possess themselves of any likely spot irrespective of the American tribes already inhabiting the country. The chance is that it was some little while before they finally founded a city. But somewhere within reasonable distance of the portion of the coast where they would be most likely to land, we ought to find ruins having all the chief characteristics of their architecture, with figures for the most part typical of their race in face and feature, in costume and ornament, and such ruins should be very distinctly differentiated from those deeper in the country, and erected after the invaders had been some time in contact with the natives, whose own mode of living and disposition would modify the orientalism of the designs.

And this is precisely what we do find. We find that Copan is well within 150 miles of the site of their probable landing. Here, as we pointed out on p. 268, are carvings so strikingly Oriental that one cannot doubt their origin. The faces of the figures on the stelae are the faces one can see to-day in Cambodia and Siam. The dress, the ornamentation, the turban-shaped headdress (found on no other carvings but these) are all purely ancient Indo-Chinese. Couple all this with the fact that nowhere else have the counterparts of the peculiar monuments of Copan been found in Central America except at Quirigua, which, but a few miles distant, was probably almost synchronous in its building, and it must be admitted that there is much in our suggestion; and that here we are able to locate one of their earliest, if not actually their earliest, settlement.

The traditions of the Mayans all agree that Copan was built by the Itzas, the tribe inhabiting Chichen, who had temporarily migrated thence. If this tradition is true, then why do we not find the same characteristic monuments in both places? As far as architectural ornamentation and monuments are concerned, no two sets of ruins could be further apart. At Copan we find a uniform type in costume and feature.

There is not a single sign of a warrior or the feathered headdress common in all the monuments of Yucatan. The battle scenes characteristic of Mayan carvings are entirely lacking. But what of Chichen? In all the carvings there you do not find one that resembles in the least those at Copan. The features are the features of another race; and there is not a suggestion of the Copan headdress, but all the figures wear the befeathered American-Indian type. The scenes in the bas-reliefs and paintings invariably depict warriors in battle array.

[Ill.u.s.tration: STELAE AT COPAN, GUATEMALA.]

In regard to the monuments themselves, a peculiar feature of the ruins of Angkor are the gigantic heads without bodies which stand in the woods, and which have their counterparts in the heads found at Copan, one of which, according to Stephens, measures about six feet in height.

The carvings at Copan reached a height of elaboration and nicety of execution such as has obviously never been reached elsewhere in Central America. Wonderful as the carvings at Chichen, and Palenque even, are, they are not nearly so artistically wonderful as those at Copan. Yet if we are to believe tradition, Chichen of to-day was built on the return of the Itzas after they had founded Copan. To our mind the only way to explain the peculiar and intricate art of Copan is to a.s.sume that it was the first settlement or one of the first settlements of the invading builders, and thus that it is where we have their art in its purest and most unadulterated form. There is sound reason to think that most of the carvings in the ruins of Central America were done by the hands of American Indians. There is no room for such a belief as to Copan and Quirigua. No American Indians could have carved the stelae there, if their general work is to be taken as a standard of the excellence they attained. No; the invaders carved and built Copan themselves, and probably they were watched at their work by the neighbouring Indians who crowded in to see the new wonder and learn the art.

What the shapes of the buildings at Copan and Quirigua were it is impossible to say. But the ground plan of the former at least can be fairly accurately traced, and it affords valuable evidence of our theory. According to Stephens, the main ruins consist of an oblong enclosure 624 feet long and some 500 feet broad. The river wall of sixty to ninety feet in height is of cut stones. The other three sides of this enclosure consist of ranges of steps and pyramidal structures. Near the south-west corner he found a recess once occupied by a colossal figure and beyond traces of a princ.i.p.al gateway, while other gateways existed on the other sides. Of the Buddhist ruins of Brambanan, Java, Crawfurd (_Hist. Indian Archipelago_, p. 196) writes: "They occupy an area, which is an oblong square, of 600 English feet long and 550 broad. They consist of four rows of small temples, enclosing in the centre a greater one, whose height is 60 feet. The temples are pyramidal buildings, all of the same character, covered by a profusion of sculpture and consisting of large blocks of hewn stone. To the whole group of temples there are four entrances facing the cardinal points of the compa.s.s, and each guarded by two gigantic figures." Such an ident.i.ty of ground plan is surely most suggestive.

It is but in perfect consonance with the age which we have a.s.signed to Copan and Quirigua that their edifices should have fallen to pieces.

That they had fallen at the time of the Conquest is clear from the letter of Diego Garcia de Palacio, a member of the Audiencia de Guatemala, addressed to Philip II. of Spain on March 8, 1576. It runs: "On the road to the city of San Pedro, in the first town within the province of Honduras, called Copan, are certain ruins and vestiges of a great population and of superb edifices of splendour as it would appear they never could have been built by the natives of that province." From this it would seem that not a building was intact at Copan in the sixteenth century. To-day the remains are crumbling heaps of pyramids and terraces overgrown by luxuriant vegetation. All that remains intact are the monolithic stelae and altars which will last for ever, though their carvings will yield to time.

Wherever other cities have been spoken of by historians, they lead us to infer that at the time of the Conquest the buildings were still intact.

It is a truism to say that the most recently built are the best preserved; but students of Mayan archaeology have betrayed an extraordinary gift for overlooking the obvious. Chichen, for instance, is still in a good state of preservation, perhaps the best of all Yucatecan cities, for the simple reason that it was one of the most recently built, and for no other reason whatever. Mr. A. P. Maudslay, who has spent more time than any one else on a study of Copan and Quirigua, a.s.signs to them the position of the earliest of all ruined cities of Central America. This judgment he no doubt based upon their decayed condition. But neither Mr. Maudslay nor any one else has explained why the art of carving had reached such a high stage at such an early date; and all have overlooked, or shut their eyes to, the undoubted fact that the carvings of the finest of the well-preserved cities, such as Chichen, are in merit behind and not in advance of those of Copan and Quirigua. To us it appears there is but one explanation of this fact, and that is the one which we have suggested.

For these reasons we venture to urge that Copan and Quirigua were practically contemporaneous with the advent of the builders from Indo-China and Java, namely, some time during the eighth century. How the art of building spread from Copan and Quirigua it is of course impossible to say. It can never be known whether the Eastern immigrants, after building these two cities and possibly others undiscovered near at hand, advanced further into the country, teaching the natives their arts and crafts, and perhaps indoctrinating them with some of their religious tenets and ritual; or whether they were visited by interested Mayan chiefs who learnt something of building on the spot. Possibly, too, they may have been attacked and some of them captured and taken captive to Mayan cities, and forced to superintend building operations there. But it is most probable that they did advance further into the country. Once they had learnt something of the language, there would be few or no difficulties for them in making friends with the Mayan peoples around.

If our theory is right, we ought to find a chain of towns marking their progress, or the progress of their art, over the country. This is just what we do find in the group of ruins on the Usumacinta River of which we have already given a short account. The first of these is the city of Piedras Negras, the nearest large city to Copan. Here the characteristic Orientalism is already on the wane. The carvings of the buildings are not so strikingly characteristic of the East as are those at Copan.

These have given place to carvings more in keeping with native ideas. It is no longer the city of the "builders," but a city the building of which is superintended by them. Yet one would expect some Oriental features to creep in; and this expectation is fulfilled. The figure found there by Herr Teobert Maler, and already mentioned by us on p.

271, is as near a replica of the Buddhist statues of the East as one could expect a people to remember after they had spent several years in a new country. Its costume, its posture, its features, and its whole att.i.tude take one to the East. Indeed the only way of explaining the statue is to believe that its sculptors came from Buddhist lands. Close at hand, at the neighbouring ruins of Yaxchilan, is the structure which we have described on p. 272, and which in the same way can only be explained by looking towards the East for its artificers. This tower with the great staring face built into it is almost a replica of the towers of Angkor, solid pieces of masonry with faces carved upon them.

The only difference between them and that of Yaxchilan is that they are cut from solid stone while that of the latter is stucco. Whether it is carved in stone under the stucco we cannot say. We believe that this monument found at Yaxchilan is the only one of its kind so far discovered in Central America.

Following the imaginary line of advance of the Eastern builders, we find the proofs of our theory acc.u.mulating. At Menche we have another city, to which M. Charnay attempted to give the name of "Lorillard." Here he and Mr. Maudslay (who was the discoverer of the place) appear to have found little which could be regarded as a trace of the Copan builders.

Possibly the explanation is that, not attempting to trace the building civilisation from Copan as a starting place, they overlooked much valuable evidence; or possibly Menche was built at a much later date when the Oriental ideas had almost entirely vanished in favour of native design.

But at Palenque, the next big city, we again find traces of the East.

While the smaller buildings are strikingly like those in ruins at Prea-Khane and elsewhere in Cambodia, the so-called "Palace" has often been said, as we mentioned in our last chapter, to be almost a replica in arrangement and design of Boro Budor. It may very well be that some of the very men who had a.s.sisted in the earlier building operations of Boro Budor were the architects of the building at Palenque. Such differences as occur between the two are easily explained. In the seventh century the statues of Buddha which now adorn the terraces of this Javanese Mecca did not exist. Only the roughest plan of the present Boro Budor was laid down and worked on in those early days, and thus the Palenque Palace is a reproduction of what Boro Budor was centuries before its final completion.

But even with these distinctions the two ruins are closely akin. The two-storeyed tower on the roof of Boro Budor has its exact counterpart in the Palenque tower save that the former has a dome-shaped roof while the latter is flat. But it may not always have been so. In describing it, we called attention to the curious fact that the tower has a stairway which ends abruptly against this flat roof. Is it not possible that the stairway once led into a dome-shaped roof which either fell or was actually demolished and replaced by the flat one, which renders the stairway so futile?[13] At Palenque, too, we first find what looks like a reproduction of the "lion seat" which is so characteristic of many of the early Buddhist statues. In one of the temples at Palenque is the carving of a couch which is almost a replica of those found in Buddhist temples. Another noteworthy feature is the ornamental disc or amulet hanging on the breast of the deity which would appear to be exactly like that on the ancient Buddhist figures and the priestly badge of office worn in Siam and Burma to-day. It is a curious fact that according to P.

Sch.e.l.lhas (Bureau of American Ethnology, _Bulletin 28_: Was.h.i.+ngton, 1904) this badge never figures in the Mexican ma.n.u.scripts, and thus may be presumed to have never been adopted by the Aztecs but to have been in vogue only among the Mayans who came into direct contact with the Oriental invaders.

Probably Piedras Negras, Yaxchilan and Palenque represent, together with some undiscovered ruins, a period of about half a century immediately succeeding the founding of Copan and Quirigua. During this period it may be taken for granted that many of the older immigrants had died and the remnant would be old men. It is very doubtful if in half a century the strangers would have penetrated far into Yucatan or reached the plateau of Mexico. Their activities would have been centred around the Palenque district, and the decayed condition of this latter city and the neighbouring ruins of Yaxchilan and Piedras Negras would without doubt seem to definitely place them in this period. Palenque, we would suggest, was the last large city built or designed by these peoples.