History of the Conquest of Mexico (Vol. 1-4). William Hickling Prescott
picture-writings had been destroyed in Yucatan, and their harmlessness had been recognized, attempts were made to record once more the history they contained. These restored chronicles are called the Chilan Balam. From them Professor Daniel G. Brinton selected the stories he published as the “Maya Chronicles.” One of them, the “Chronicle of Chicxulub,” was written in Roman characters by a native Maya chief, Nakuk Pech, about the year 1562. It is a short account of the Spanish conquest of Yucatan and refers to Izamal and Chichen-Itza as inhabited towns in the first half of the sixteenth century.—M.]
[170] Teoamoxtli, “the divine book,” as it was called. According to Ixtlilxochitl, it was composed by a Tezcucan doctor, named Huematzin, towards the close of the seventeenth century. (Relaciones, MS.) It gave an account of the migrations of his nation from Asia, of the various stations on their journey, of their social and religious institutions, their science, arts, etc., etc., a good deal too much for one book. Ignotum pro mirifico. It has never been seen by a European.{*} A copy is said to have been in possession of the Tezcucan chroniclers on the taking of their capital. (Bustamante, Crónica Mexicana (México, 1822), carta 3.) Lord Kingsborough, who can scent out a Hebrew root be it buried never so deep, has discovered that the Teoamoxtli was the Pentateuch. Thus, teo means “divine,” amotl, “paper” or “book,” and moxtli “appears to be Moses;”—“Divine Book of Moses”! Antiq. of Mexico, vol. vi. p. 204, nota.
{*} [It must have been seen by many Europeans, if we accept either the statement of the Baron de Waldeck, in 1838 (Voyage pittoresque et arçhéologique dans la Province d’Yucatan), that it was then in his possession, or the theories of Brasseur de Bourbourg, who identifies it with the Dresden Codex and certain other hieroglyphical manuscripts, and who believes himself to have found the key to it, and consequently to the origin of the Mexican history and civilization, in one of the documents in Boturini’s collection, to which he has given the name of the Codex Chimalpopoca. Quatre Lettres sur le Mexique (Paris, 1868).—K.]
[171] [Such a supposition would require a “stretch of fancy” greater than any which the mind of the mere historical inquirer is capable of taking. To admit the probability of the Asiatic origin of the American races, and of the indefinite antiquity of Mexican civilization, is something very different from believing that this civilization, already developed in the degree required for the existence and preservation of its own records during so long a period and so great a migration, can have been transplanted from the one continent to the other. It would be easier to accept the theory, now generally abandoned, that the original settlers owed their civilization to a body of colonists from Phœnicia. In view of so hazardous a conjecture, it is difficult to understand why Buschmann has taken exception to the “sharp criticism” to which Prescott has subjected the sources of Mexican history, and his “low estimate of their value and credibility.”—K.]
[172] Boturini, Idea, pp. 90-97.—Clavigero, Stor. del Messico, tom. ii. pp. 174-178.
[173] “Los cantos con que las observaban Autores muy graves en su modo de ciencia y facultad, pues fuéron los mismos Reyes, y de la gente mas ilustre y entendida, que siempre observáron y adquiriéron la verdad, y esta con tanta razon, quanta pudiéron tener los mas graves y fidedignos Autores.” Ixtlilxochitl, Hist. Chich., MS., Prologo.
[174] See chap. 6 of this Introduction.
[175] See some account of these mummeries in Acosta (lib. 5, cap. 30),—also Clavigero (Stor. del Messico, ubi supra). Stone models of masks are sometimes found among the Indian ruins, and engravings of them are both in Lord Kingsborough’s work and in the Antiquités Mexicaines.
[176] Gama, Descripcion, Parte 2, Apend. 2.—Gama, in comparing the language of Mexican notation with the decimal system of the Europeans and the ingenious binary system of Leibnitz, confounds oral with written arithmetic.
[177] Ibid., ubi supra.—This learned Mexican has given a very satisfactory treatise on the arithmetic of the Aztecs, in his second part.
[178] Herodotus, Euterpe, sec. 4.{*}
{*} [And in France. In France the five extra days were called sans-cullottides.—M.]
[179] Sahagun, Hist. de Nueva-España, lib. 4, Apend.—According to Clavigero, the fairs were held on the days bearing the sign of the year. Stor. del Messico, tom. ii. p. 62.
[180] The people of Java, according to Sir Stamford Raffles, regulated their markets, also, by a week of five days. They had, besides, our week of seven (History of Java (London, 1830), vol. i. pp. 531, 532.) The latter division of time, of general use throughout the East, is the oldest monument existing of astronomical science. See La Place, Exposition du Système du Monde (Paris, 1808), lib. 5, chap. 1.
[181] Veytia, Historia antigua de Méjico (Méjico, 1806), tom. i. cap. 6, 7.—Gama, Descripcion, Parte 1, pp. 33, 34, et alibi.—Boturini, Idea, pp. 4, 44, et seq.—Cod. Tel.-Rem., ap. Antiq. of Mexico, vol. vi. p. 104.—Camargo, Hist. de Tlascala, MS.—Toribio, Hist. de los Indios, MS., Parte 1, cap. 5.
[182] Sahagun intimates doubts of this. “They celebrated another feast every four years in honor of the elements of fire, and it is probable and has been conjectured that it was on these occasions that they made their intercalation, counting six days of nemontemi,” as the unlucky complementary days were called. (Hist. de Nueva-España, lib. 4, Apend.) But this author, however good an authority for the superstitions, is an indifferent one for the science of the Mexicans.
[183] The Persians had a cycle of one hundred and twenty years, of three hundred and sixty-five days each, at the end of which they intercalated thirty days. (Humboldt, Vues des Cordillèras, p. 177.) This was the same as thirteen after the cycle of fifty-two years of the Mexicans, but was less accurate than their probable intercalation of twelve days and a half. It is obviously indifferent, as far as accuracy is concerned, which multiple of four is selected to form the cycle; though, the shorter the interval of intercalation, the less, of course, will be the temporary departure from the true time.
[184] This is the conclusion to which Gama arrives, after a very careful investigation of the subject. He supposes that the “bundles,” or cycles, of fifty-two years—by which, as we shall see, the Mexicans computed time—ended alternately at midnight and midday. (Descripcion, Parte 1, p. 52, et seq.) He finds some warrant for this in Acosta’s account (lib. 6, cap. 2), though contradicted by Torquemada (Monarch. Ind., lib. 5, cap. 33), and, as it appears, by Sahagun,—whose work, however, Gama never saw (Hist. de Nueva-España, lib. 7, cap. 9),—both of whom place the close of the year at midnight. Gama’s hypothesis derives confirmation from a circumstance I have not seen noticed. Besides the “bundle” of fifty-two years, the Mexicans had a larger cycle of one hundred and four years, called “an old age.” As this was not used in their reckonings, which were carried on by their “bundles,” it seems highly probable that it was designed to express the period which would bring round the commencement of the smaller cycles to the same hour, and in which the intercalary days,