The Native Races [of the Pacific states], Volume 5, Primitive History. Hubert Howe Bancroft

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СКАЧАТЬ href="#n310" type="note">310 According to Brasseur's opinion it should follow the account of the preceding creations,311 and precede the narrative of the struggle with Xibalba; but was introduced here at the beginning of the Quiché migrations intentionally in order to attach the later Quiché nations more closely to the heroic epochs of their history. The remaining chapters of the division have also been translated in substance.312 In them are related the adventures of Balam-Quitzé, Balam-Agab, Mahucutah, and Iqi-Balam, the product of the final creation by Gucumatz and his companion deities, and the founders of the Quiché nations. The people multiplied greatly in a region called the East, and migrated in search of gods to Tulan-Zuiva, the 'seven caves,' where four gods were assigned to the four leaders; namely, Tohil, Avilix, Hacavitz, and Nicahtagah. Here their language was changed or divided, and the division into separate nations was established. Suffering from cold and endeavors to obtain fire while they were awaiting the sun, are the points most dwelt upon during their stay in Tulan, and in connection with these troubles the coming of an envoy from Xibalba is mentioned,313 which circumstance may indicate that Tulan was in the Xibalban region. But they determined to abandon or were driven from Tulan, and after a tedious journey, including apparently a crossing of the sea, they reached Mt Hacavitz, where at last they beheld the sun. Mt Hacavitz was apparently in Guatemala, and the events mentioned in the record as having occurred subsequently to the arrival there, although many are of a mythical nature and few can be assigned to any definite epoch, may best be referred to the more modern history of the Quiché-Cakchiquel nations in Guatemala, to be treated in a future chapter.

      The events preceding the rising of the sun on Mt Hacavitz, are not easily connected with the exploits of Hunahpu and Xbalanque; but to suppose that they follow in chronologic order, and that the traditions in question reflect vaguely the history of the heroes or tribes that prevailed against Xibalba is at least as consistent as any theory that can be formed. The chief objection is the implied crossing of the sea during the migration from Tulan, which may be an interpolation. A lamentation which they chanted on Mt Hacavitz has considerable historical importance. "Alas," they said, "we were ruined in Tulan, we were separated, and our brothers still remain behind. Truly we have beheld the sun, but they, where are they now that the dawn has appeared? Truly Tohil is the name of the god of the Yaqui nation, who was called Yolcuat Quitzalcuat (Quetzalcoatl) when we parted yonder in Tulan. Behold whence we set out together, behold the common cradle of our race, whence we have come. Then they remembered their brothers far behind them, the nation of the Yaqui whom their dawn enlightened in the countries now called Mexico. There was also a part of the nation which they left in the east, and Tepeu and Oliman were the places where they remained."314

      A Cakchiquel record of what would seem to be the same primitive traditions contained in the Popol Vuh, exists but has never been published. It is only known through an occasional reference or quotation in the writings of Brasseur de Bourbourg. From one of these references315 we learn that the barbarian Utïu, Jackal, or Coyote, that conducted Gucumatz to Paxil where maize was discovered, was killed by one of the heroes or deities; hence the name Hunahpu Utïu, 'shooter of the blowpipe at the coyote.' The following quotation from the same document refers to the name Tulan, which with its different spellings occurs so perplexingly often in all the primitive traditions of American civilization. "Four persons came from Tulan, from the direction of the rising sun, that is one Tulan. There is another Tulan in Xibalbay and another where the sun sets, and it is there that we came; and in the direction of the setting sun there is another where is the god: so that there are four Tulans; and it is where the sun sets that we came to Tulan, from the other side of the sea where this Tulan is, and it is there that we were conceived and begotten by our mothers and our fathers."316

MEANING OF THE QUICHÉ TRADITIONS

      Such in a condensed form are the tales that make up the primitive annals of the Quiché nations of Guatemala. We may be very sure that, be they marvelous or common-place, each is founded on an actual occurrence, and has its meaning. That meaning, so far as details are concerned, has been doubtless in most instances lost. We may only hope to extract from the tenor of the record as a whole, a general idea respecting the nature of the historic events thus vaguely recorded; and even this would be perhaps a hopeless task, were it not for the aid derived from the Tzendal traditions, with monumental, institutional, and linguistic arguments already considered, and the Nahua records yet to be examined. It is not altogether visionary to behold in the successive creations by Gucumatz, the 'plumed serpent,' and his companions, as we have done in the coming of Votan, the introduction or growth of a new civilization, new forms of government or religion, new habits of life in America; even if we cannot admit literally the arrival at a definite time and place of a civilizer, Gucumatz, or hope to reasonably explain each of his actions. It is not necessary to decide whether the new culture was indigenous or of foreign origin; or even to suppose it radically different from any that preceded or were contemporaneous with it. We need not go back to ancient times to see partisans or devotees attach the greatest importance to the slightest differences in government or religion, looking with pity or hatred on all that are indifferent or opposed. Thus in the traditions before us opponents and rivals are pictured as the powers of darkness, while tribes that cling to the freedom of the forests and are slow to accept the blessings of civilized life, are almost invariably spoken of as brutes. The final creation of man, and the discovery of maize as an essential element in his composition, refer apparently to the introduction among or adoption by the new people or new sect of agriculture as a means of support, but possibly to the creation of a high rank of secular or religious rulers. Utïu, the Jackal, a barbarian, led Gucumatz and his companions to Paxil Cayala where maize was found, but was killed by the new-comers in the troubles that ensued. Early in the narrative, however, the existence of a rival power, the great empire of Xibalba, almost synonymous with the infernal regions, is explicitly indicated, and a large portion of the Popol Vuh is devoted to the struggle between the two. The princes and nations of Xibalba, symbolized in Vukub Cakix, Zipacna, Cabrakan, Hun Came, and Vukub Came, were numerous and powerful, but, since the history is written by enemies, they were of course bad. Their chief fault, their unpardonable sin, consisted in being puffed up with pride against the Heart of Heaven, in refusing to accept the views of the new sect. Consequently the nations and chiefs that had arrayed themselves on the side of Gucumatz, represented by Xbalanque and Hunahpu, of several generations, struggle long and desperately to humble their own enemies and those of the supreme god, Hurakan. The oft-repeated struggles are symbolized by games at ball between the rival chiefs. The ball grounds or halls are battle-fields. The animals of the forests often take a prominent part on one side or the other; that is, the savage tribes are employed as allies. Occasionally men are for some offense or stupidity changed to monkeys, or tribes allied with the self-styled reformers and civilizers prove false to their allegiance and return to the wild freedom of the mountains. It is difficult, if not impossible, to determine the meaning of that portion of the narrative which recounts the immaculate conception of the princess Xquiq; but Brasseur, not without reason, sees in the birth of Hunahpu and Xbalanque from a Xibalban mother, an indication that the rival nations became more or less mixed by intermarriage. The same author conjectures that the quarrels between the two twins and their elder half-brothers record dissensions that arose between the chiefs of pure and mixed blood. After a long series of wars with varying results, symbolized by the repeated games of ball, and the ordeals to which Xbalanque and his brother were successively subjected, the princes of Xibalba were defeated. From the terms in which the victory is described in the tradition, the general impression is conveyed that it was not a conquest involving the destruction of cities and the extermination or enslaving of the people; but rather the overthrow of a dynasty; the transfer of the supreme power to nations that formerly occupied subordinate positions. The chief feature in the celebration of the triumph was the apotheosis of the heroes who had fallen during the struggle.

      After the triumph of Gucumatz' followers, the written tradition is practically silent. Of the greatness of the newly constituted empire we know nothing; the record only re-opens when misfortune has again come upon the nations СКАЧАТЬ