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found a pointed-arch roof formed by stones lapping over each other, but was prevented exploring it by want of light, and the padre's crying to me that it was the season of earthquakes; and he laughed more than usual at the hurry with which I came out; but all at once he stopped, and grasping his pantaloons, hopped about, crying, "a snake, a snake." The guide and Bobon hurried to his relief; and by a simple process, but with great respect, one at work on each side, were in a fair way of securing the intruder; but the padre could not stand still, and with his agitation and restlessness tore loose from their hold, and brought to light a large grasshopper. While Bobon and the guide, without a smile, restored him, and put each button in its place, we finished with a laugh outrageous to the memory of the departed inhabitants, and to all sentiment connected with the ruins of a great city.

As we returned to the village the padre pointed out on the plain the direction of four roads, which led, and which, according to him, are still open, to Mexico, Tecpan Guatimala, Los Altos, and Vera Paz.



Interior of a Convent.—Royal Bird of Quiche.—Indian Languages.—The Lord-s Prayer in the Quiche Language.—Numerals in the same—Church of Quiche. —Indian Superstitions.—Another lost City.—Tierra de Guerra.—The Aboriginals.—Their Conversion to Christianity—They were never conquered.—A living City.—Indian Tradition respecting this City.—Probably has never been visited by the Whites.—Presents a noble Field for future Enterprise.—Departure.—San Pedro.—Virtue of a Passport.—A difficult Ascent.—Mountain Scenery.—Totonicapan.—An excellent Dinner.—A Country of Aloes.—" River of Blood."—Arrival at Quezaltenango.

It was late when we returned to the convent. The good padre regretted not being at home when we arrived, and said that he always locked his room to prevent the women throwing things into confusion. When we entered it was in what he called order, but this order was of a class that beggars description. The room contained a table, chairs, and two settees, but there was not a vacant place even on the table to sit down or to lay a hat upon. Every spot was encumbered with articles, of which four bottles, a cruet of mustard and another of oil, bones, cups, plates, sauce-boat, a large lump of su gar, a paper of salt, minerals and large stones, shells, pieces of pottery, sculls, bones, cheese, books, and manuscripts formed part. On a shelf over his bed were two stuffed quezales, the royal bird of Quiche, the most beautiful that flies, so proud of its tail that it builds its nest with two openings, to pass in and out without turning, and whose plumes were not permitted to be used except by the royal family.

Amid this confusion a corner was cleared on the table for dinner. The conversation continued in the same unbroken stream of knowledge, research, sagacity, and satire on his part. Political matters were spoken of in

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whispers when any servants were in the rooms. A laugh was the comment upon everything, and in the evening we were deep in the mysteries of Indian history.

Besides the Mexican or Aztec language, spoken by the Pipil Indians along the coast of the Pacific, there are twenty-four dialects peculiar to Guatimala. Though sometimes bearing such a strong resemblance in some of their idioms that the Indians of one tribe can underBland each other, in general the padres, after years of residence, can only speak the language of the tribe among which they live. This diversity of languages had seemed to me an insuperable impediment in the way of any thorough investigation and study of Indian history and traditions; but the cura, profound in everything that related to the Indians, told us that the Quich§ was the parent tongue, and that, by one familiar with it, the others are easily acquired. If this be true, a new and most interesting field of research is opened. During my whole journey, even at Guatimala, I had not been able to procure any grammar of an Indian language, nor any manuscripts. I made several vocabu. laries, which I have not thought it worth while to publish; but the padre had a book prepared by some of the early fathers for the church service, which he promised to have copied for me and sent to a friend at Guatimala, and from which I copied the Lord's prayer in the Quich6 language. It is as follows:

Cacahan chicah lae coni Vtzah. Vcahaxtizaxie mayih Bila Chipa ta pa Cani ahauremla Chibantah. Ahuamla Unxale Cliiynla Chiqueeh hauta Vleus quehexi Caban Chicah. Uacamic Chiyala. Chiqueeh hauta. Eihil Ciuiu. Zachnln Cumac quehexi Cacazachbep qui. Mac Xemoeum Chiqueeh: moho Estacheula maxa Copahic


Chupamtah Chibal mac xanare Coheolta la ha Vonohel itgel quehe Chucoe. Amen.

I will add the following numerals, as taken from the same book:

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Uaelahuh, sixteen.
Velahuh, seventeen.
Uapxaelahuh, eighteen.
Belehalahuh, nineteen.
Huuinac, twenty.
HuuinacAww, twenty-one.
Huuinachlahuh, thirty.
Cauinae, forty.
Lahuh Raxcal, fifty.
Oxcal, sixty.

Lahuh Vhumuch, seventy.
Humuch, eighty.
Lahuh Rocal, ninety.
Ocal, a hundred.
Otuc Rox Ocob, a thousand.

Whether there is any analogy between this language and that of any of our own Indian tribes, I am not able to say.

For a man who has not reached that period when a few years tell upon his teeth and hair, I know of no place where, if the country becomes quiet, they might be passed with greater interest than at Santa Cruz del Quiche, in studying, by means of their language, the character and traditionary history of the Indians; for here they still exist, in many respects, an unchanged people, cherishing the usages and customs of their ancestors; and though the grandeur and magnificence of the churches, the pomp and show of religious ceremonies, affect their rude imaginations, the padre told us

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that in their hearts they were full of superstitions, and still idolaters; had their idols in the mountains and ravines, and in silence and secrecy practised the rites received from their fathers. He was compelled to wink at them; and there was one proof which he saw every day. The church of Quiche stands east and west. On entering it for vespers the Indians always bowed to the west, in reverence to the setting sun. He told us, too, what requires confirmation, and what we were very curious to judge of for ourselves, that in a cave near a neighbouring village were sculls much larger than the natural size, and regarded with superstitious reverence by the Indians. He had seen them, and vouched for their gigantic dimensions. Once he placed a piece of money in the mouth of the cave, and a year afterward found the money still lying in the same place, while, he said, if it had been left on his table, it would have disappeared with the first Indian who entered.

The padre's whole manner was now changed; his keen satire and his laugh were gone. There was interest enough about the Indians to occupy the mind and excite the imagination of one who laughed at everything else in the world; and his enthusiasm, like his laugh, was infectious. Notwithstanding our haste to reach Palenque, we felt a strong desire to track them in the solitude of their mountains and deep ravines, and watch them in the observance of their idolatrous rites; but the padre did not give us any encouragement. In fact, he opposed our remaining another day, even to visit the cave of sculls. He made no apology for hurrying us away. He lived in unbroken solitude, in a monotonous routine of occupations, and the visit of a stranger was to him an event most welcome; but there was danger in our remaining. The

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