第77章 NON-ARYAN MYTHS OF THE ORIGIN OF THE WORLD AND OF

Obscure as their history, previous to the Spanish invasion, may be, it is certain that they possessed a highly organised society, fortified towns, established colleges or priesthoods, magnificent temples, an elaborate calendar, great wealth in the precious metals, the art of picture-writing in considerable perfection, and a despotic central government. The higher classes in a society like this could not but develop speculative systems, and it is alleged that shortly before the reign of Montezuma attempts had been made to introduce a pure monotheistic religion. But the ritual of the Aztecs remained an example of the utmost barbarity.

Never was a more cruel faith, not even in Carthage. Nowhere did temples reek with such pools of human blood; nowhere else, not in Dahomey and Ashanti, were human sacrifice, cannibalism and torture so essential to the cult that secured the favour of the gods. In these dark fanes--reeking with gore, peopled by monstrous shapes of idols bird-headed or beast-headed, and adorned with the hideous carvings in which we still see the priest, under the mask of some less ravenous forest beast, tormenting the victim--in these abominable temples the Castilian conquerors might well believe that they saw the dwellings of devils.

Yet Mexican religion had its moral and beautiful aspect, and the gods, or certain of the gods, required from their worshippers not only bloody hands, but clean hearts.

To the gods we return later. The myths of the origin of things may be studied without a knowledge of the whole Aztec Pantheon. Our authorities, though numerous, lack complete originality and are occasionally confused. We have first the Aztec monuments and hieroglyphic scrolls, for the most part undeciphered. These merely attest the hideous and cruel character of the deities. Next we have the reports of early missionaries, like Sahagun and Mendieta, of conquerors, like Bernal Diaz, and of noble half-breeds, such as Ixtlilxochitl.

Bancroft's Native Races of Pacific Coast of North America, vol.

iii., contains an account of the sources, and, with Sahagun and Acosta, is mainly followed here. See also J. G. Muller, Ur.

Amerik. Rel., p. 507. See chapter on the "Divine Myths of Mexico".

There are two elements in Mexican, as in Quiche, and Indo-Aryan, and Maori, and even Andaman cosmogonic myth. We find the purer religion and the really philosophic speculation concurrent with such crude and childish stories as usually satisfy the intellectual demands of Ahts, Cahrocs and Bushmen; but of the purer and more speculative opinions we know little. Many of the noble, learned and priestly classes of Aztecs perished at the conquest. The survivors were more or less converted to Catholicism, and in their writings probably put the best face possible on the native religion. Like the Spanish clergy, their instructors, they were inclined to explain away their national gods by a system of euhemerism, by taking it for granted that the gods and culture-heroes had originally been ordinary men, worshipped after their decease. This is almost invariably the view adopted by Sahagun.

Side by side with the confessions, as it were, of the clergy and cultivated classes coexisted the popular beliefs, the myths of the people, partaking of the nature of folk-lore, but not rejected by the priesthood.

Both strata of belief are represented in the surviving cosmogonic myths of the Aztecs. Probably we may reckon in the first or learned and speculative class of tales the account of a series of constructions and reconstructions of the world. This idea is not peculiar to the higher mythologies, the notion of a deluge and recreation or renewal of things is almost universal, and even among the untutored Australians there are memories of a flood and of an age of ruinous winds. But the theory of definite epochs, calculated in accordance with the Mexican calendar, of epochs in which things were made and re-made, answers closely to the Indo-Aryan conception of successive kalpas, and can only have been developed after the method of reckoning time had been carried to some perfection. "When heaven and earth were fashioned, they had already been four times created and destroyed," say the fragments of what is called the Chimalpopoca manuscript. Probably this theory of a series of kalpas is only one of the devices by which the human mind has tried to cheat itself into the belief that it can conceive a beginning of things. The earth stands on an elephant, the elephant on a tortoise, and it is going too far to ask what the tortoise stands on. In the same way the world's beginning seems to become more intelligible or less puzzling when it is thrown back into a series of beginnings and endings. This method also was in harmony with those vague ideas of evolution and of the survival of the fittest which we have detected in myth. The various tentative human races of the Popol Vuh degenerated or were destroyed because they did not fulfil the purposes for which they were made. In Brahmanic myth we shall see that type after type was condemned and perished because it was inadequate, or inadequately equipped--because it did not harmonise with its environment.

For these series of experimental creations and inefficient evolutions vast spaces of time were required, according to the Aztec and Indo-Aryan philosophies. It is not impossible that actual floods and great convulsions of nature may have been remembered in tradition, and may have lent colour and form to these somewhat philosophic myths of origins. From such sources probably comes the Mexican hypothesis of a water-age (ending in a deluge), an earth-age (ending in an earthquake), a wind-age (ending in hurricanes), and the present dispensation, to be destroyed by fire.