QUIEPAA TANI.
We must return to the two chief characters of our story, whom we have
neglected too long. For that purpose we will go back a little way, and
take up our narrative at the moment when Addick, followed by the two
young ladies Don Miguel confided to him, set out for Quiepaa Tani.
A quiver of extraordinary voluptuousness passed over the Indian so
soon as he saw himself in the plains with the maidens, free from the
inquisitive glances of Don Miguel, and those even more clear-sighted of
Marksman. His eye, sparkling with pleasure, passed from Doña Laura to
Doña Luisa, unable to rest longer on one than the other. He found them
both so lovely, that he was never satiated with gazing on them with the
frenzied admiration Indians experience at the sight of Spanish women,
whom they infinitely prefer to their own squaws.
While mentioning this peculiarity to the reader, we must add that for
their part the Spaniards eagerly seek the good graces of the Indian
women, in whom they find, irresistible charms. Is this the effect of a
wise combination of Providence, wishing to effect the complete fusion
of the two people? No one knows; but what cannot be doubted is, that
there are few Spaniards in America who have not sundry drops of Indian
blood in their veins.
The young Indian chief, in possession of his two captives--for it was
thus he regarded them so soon as they were placed in his charge--had
at first thought of conducting them to his tribe, to decide presently
which he would select; but several reasons made him abandon this plan
almost as soon as he formed it. In the first place, the distance to
traverse, before reaching his village, was immense, and it was not very
probable he could manage it in the company of two frail and delicate
girls, who could not endure the numberless fatigues of a desert
journey. On the other hand, the city was only a couple of miles before
him; the crowd, momentarily increasing, hampered his movements; and the
dark outlines of the two hunters, standing out blackly on the top of
the mound, warned him that, at the slightest suspicious movement, he
would see two formidable adversaries rise before him.
Making a virtue of necessity, then, he shut up in the depths of his
heart the emotions that agitated him, and resolved, ostensibly,
to accomplish his mission, by entering the city; but he intended
to confide the maidens to his foster brother, Chicukcoatl (Eight
Serpents), Amantzin of Quiepaa Tani, who, in his functions as High
Priest of the Temple of the Sun, would be able to hide them from the
sight of all, until the day when, all obstacles being removed, Addick
would be free to act as he pleased, and take back his captives.
The two unhappy girls, violently separated from the only friends left
to them, had fallen into a state of prostration, which prevented them
from noticing the hesitations and tergiversations of the perfidious
guide in whose hands they found themselves. Surrendered defencelessly
to the will of a savage, who could, if he thought proper, treat them
with the utmost violence, although he had guaranteed their safety, they
knew that they had no human succour to expect. They were compelled to
leave their fate in the hands of Heaven, and resigned themselves with a
Christian spirit to the hard trials they would doubtless have to endure
during their residence among the Indians.
The three travellers, mixed up in the dense crowd of persons proceeding
like themselves to the city, soon reached the edge of the fosse,
followed by the inquisitive glances of those who surrounded them, for
the Indians speedily recognized the young girls as Spaniards.
Addick having, by a glance, bidden his companions be prudent, assumed
the most careless air he could well affect, although his heart beat as
if ready to burst, and presented himself at the gateway.
After crossing the wooden bridge, he stood in apparent apathy before
the gate; a lance was lowered before the strangers, and barred their
passage. A man, whom it was easy to recognize, by his rich costume,
as an influential chief of the city, rose from a butaca, on which he
was carelessly seated, smoking his pipe, advanced with measured steps,
and stopped, carefully examining the group formed by Addick and his
companions.
The Indian, at first surprised and almost frightened by this hostile
demonstration, recovered almost immediately; a flash of joy burst from
his savage eye; he bent over to the sentry, and whispered a few words
in his ear. The Redskin immediately raised his lance with a respectful
gesture, fell back a step, and made room for them to pass. They entered.
Addick walked hastily toward the Temple of the Sun, congratulating
himself on having so easily escaped the danger which had been suspended
for several minutes over his head. The maidens followed him with
that resignation of despair which bears so striking a likeness to
docility and deference, but which is, in reality, only the recognized
impossibility of escaping a fate one fears. While our friends are
crossing the streets of the city to reach their destination, we will
describe, in a few words, Quiepaa Tani, the exterior of which the
reader is only acquainted with. The narrow streets, running at right
angles, open on an immense square, situated exactly in the centre of
the city, and which bears the name of Conaciuhtzin.[1] It is probable
that it was in compliment to the sun that the Indians conceived
this square, from which the streets of the city radiate; for it is
impossible to imagine a more correct representation of the planet
they adore than this mysteriously and emblematically significant
arrangement. Four magnificent palaces rise in the direction of the
four cardinal points. On the western side is the great temple, called
Amantzin-expan, surrounded by an infinite number of chiselled columns
of gold and silver. The appearance of this edifice is most imposing.
You reach it by a flight of twenty steps, each made of a single stone,
thirty feet in length; the walls are excessively lofty, and the roof,
like that of all the other buildings, is terraced. The Indians,
though perfectly acquainted with the art of building subterranean
arches, are completely ignorant of the way of raising domes in the
air. The interior of the temple is relatively very simple. Long
tapestries, embroidered with feathers of a thousand different hues,
and representing, in hieroglyphic writing, the entire history of the
Indian religion, cover the walls. In the centre of the temple stands
the _teocali_, or isolated altar, surmounted by a brilliant sun, made
of gold and precious stones, supported on the great _ayotl_, or sacred
tortoise. By an ingenious artifice, each morning the first beams of
the rising sun fall on this splendid idol, and make it sparkle with
such brilliant fire, that it really seems to be animated, and lights up
the surrounding scene. Before the altar is the sacrificial table, an
immense block of marble, representing one of those Druidic _menhies_
so common in old Armorica. It is a species of stone table, supported
by four blocks of rock. The table, slightly hollowed in the centre,
is supplied with a conduit, intended to carry off the blood of the
victims. We must remark that human sacrifices are growing daily rarer.
We are, fortunately, far from an epoch when, in order to dedicate a
temple, sixty thousand human victims were immolated in one day at
Mexico. At present these sacrifices only take place under the most
exceptional circumstances; and, in that case, the victims are selected
from the prisoners condemned to death. At the back of the temple is a
space closed in with heavy curtains, entrance to which is interdicted
to the people. These curtains conceal the top of a staircase leading
to vast cellars, which extend under the whole temple, and which the
priests alone have the right to enter. It is in the most secret and
retired spot of these vaults that the sacred fire of Motecuhzoma burns
uninterruptedly. The floor of the temple is covered with leaves and
flowers, renewed every morning.
On the southern side of the square is the _Tanamitec_, or Palace of
the Chief. This palace, whose name, literally translated, signifies "a
spot surrounded by water," is merely a succession of reception rooms
and immense courts, employed by the warriors entrusted with the defence
of the city for their military exercises. A separate building, to
which visitors are not admitted, is set apart for the residence of the
chief's family. Another building serves as arsenal, and contains all
the arms of the city, such as arrows, saoaies, lances, bows, and Indian
shields from the most remote period; European sabres, swords, and guns,
which, after fearing for so long, the Indians have learned to employ as
well as ourselves, if not better. The greatest curiosity, undoubtedly,
contained in this arsenal is a small cannon which belonged to Cortez,
and which that conqueror was compelled to abandon on the high road,
during his precipitate retreat from Mexico on the _noche triste_. This
cannon is still an object of fear and veneration to the Indians; for
many recollections of the conquest have remained in their hearts after
so many years and vicissitudes of every description.
On the same square stands the famous _Ciuatl-expan_, or Palace of the
Vestals. It is here that, far from the glance of men, the Virgins of
the Sun live and die. No man, the High Priest excepted, can penetrate
to the interior of this building, reserved for the women dedicated to
the sun. A fearful death would immediately punish the daring man who
attempted to transgress this law. The life of the Indian vestals bears
considerable resemblance to that of the nuns peopling the European
convents. They are shut up, take a vow of perpetual chastity, and
pledge themselves never to speak to a man, unless it be their father
or brother, and in that case they can only converse through a grating
and in the presence of a third party, while careful to veil their
faces. When, during the ceremonies, they appear in public, or assist in
the religious festivals in the temple, they are completely veiled. A
vestal convicted of letting a man see her face is condemned to death.
In the interior of their abode they amuse themselves with feminine
occupations, and privately perform the rites of their religion. Their
vows are voluntary. A young girl cannot be admitted into the ranks of
the Virgins of the Sun until the High Priest has acquired the certainty
that no one has forced her to this determination, and that she is
really following her vocation.
Lastly, the fourth palace, situated on the eastern side of the square,
is the most splendid, and at the same time the most gloomy of all.
It is called the Iztlacat-expan, or Palace of the Prophets. It is
the residence of the priests. It would be impossible to describe the
mysterious, sad, and cold appearance of this residence; the windows of
which are covered with a wicker frame, so closely interwoven, as almost
to entirely exclude the light of day. A gloomy silence perpetually
prevails in this building; but at times, in the middle of the night,
when all are reposing in the city, the Indians awake in terror at the
strange sounds that appear to issue from the Iztlacat-expan. What is
the life of men who inhabit it? In what do they spend their time? No
one knows. Woe to the imprudent man, who, curious for information
on this point, would try to surprise the secrets of which he should
remain in ignorance; for the vengeance of the insulted priests would be
implacable.
If the vow of chastity be imposed on the vestals, it is not so with
regard to the High Priest and his assistants; still we must remark,
that very few of them marry, and all abstain, at least openly, from
any connection with the other sex. The noviciates of the priests
lasts ten years, and it is only at the expiration of that period,
and after undergoing numberless trials, that the novices assume the
title of Chalchiuh. Until then they can alter their minds, and embrace
another career; but the case is extremely rare. It is true, that if
they took advantage of the law's permission, they would be infallibly
assassinated by their brothers, who would fear seeing a portion of
their secrets unveiled to the public. In other respects the priests are
highly respected by the Indians, whose love they contrive to acquire;
and we may say, that next to the chief, the Amanani is the most
powerful man in the tribe.
Among peoples with whom religion is so powerful a lever, it may
be observed that the temporal and spiritual power never come into
collision; each knows how far his attributes extend, and follows the
line traced for him, without trying to infringe on the rights of the
other. Owing to this intelligent diplomacy, priests and chiefs act in
concert, and double their strength.
The European, habituated to the tumult, noise, and movement of the
cities of the old world, whose streets are constantly encumbered by
vehicles of every description, and with the passers-by, who come into
collision at each step, would be strangely surprised at the sight of
the interior of an Indian city. There, there are no noisy ways of
communication, bordered by magnificent shops, offering to the curiosity
or greed of the purchasers and rogues the superb and dazzling specimens
of European industry; there are no carriages, not even carts; the
silence is only disturbed by the step of the few passers hastening
back to their dwellings, and who walk with the imposing gravity of
professors or magistrates of all nations.
The houses, which are all hermetically closed, allow none of
the internal noises to be heard from the street. Indian life is
concentrated in the family, and closed against the stranger; the
manners are patriarchal, and the public way never becomes, as is too
often the case amongst our civilized peoples, the disgraceful scene of
the disputes, quarrels, or fights of the citizen.
The vendors collect in immense bazaars, where, until midday, they
sell their merchandise; that is to say, fruits, vegetables, and meat;
for all other trade is unknown to the Indians, each family weaving or
making for itself the garments, furniture, or household articles it
requires. Then, when the sun has run half its course, the bazaars are
closed, and the Indian traders, who all inhabit the country, quit the
city, to return next morning with fresh vegetables. Each family lays in
its stock for the day.
Among the Indians the men never work, the women are entrusted with
the purchases, the household cares, and the preparation of all that
is indispensable for existence. The men, too proud to do any domestic
work, hunt or go on the warpath.
The payment for what is purchased is not effected, as in Europe, by
means of coins, which are generally only known to, or accepted by,
the coast Indians, who traffic with the whites; but by means of a
free exchange, which is practised by all the tribes residing in the
interior. The plan is most simple. The purchaser exchanges some article
for that he wishes to acquire, and all is settled.
Now that we have made Quiepaa Tani known to the reader, let us
terminate this chapter by saying that Addick and his companions, after
wandering for some time through the streets, at length reached the
Iztlacat-expan.
The Indian Chief had, as he desired, found a complaisant auxiliary
in the Amanani, who swore, on his head, to guard, with scrupulous
attention, the prisoners entrusted to him.
We may as well add, that Addick told the High Priest that the ladies
he confided to his care were the daughters of one of the most powerful
men in Mexico, and that, in order to compel him to grant his protection
to the Indians, he had resolved on taking one of them to wife; still,
as the two girls pleased him equally--and for that reason it had
been impossible for him, up to that moment, to make a choice between
them--he prudently abstained from pointing out the object of his
purpose. Then he added, in order completely to conquer the good graces
of the man he took as his accomplice, and whose sordid avarice had long
been known to him, that a magnificent present would amply reward him
for the guardianship he begged him to accept.
Tranquil for the future about the fate of the two maidens, and the
first part of the plot he had formed having completely succeeded,
Addick purposed to carry out the second in the same way; he
consequently took leave of those he had sworn to protect, and whom he
betrayed so shamefully: and, mounting his horse again, he left the
city, and proceeded, at full speed, towards the ford of the Rubio,
where he knew he should meet Don Miguel.
[1] Square of the Sun.