CHAPTER VIII
IN THE FOOTSTEPS OF THE ANCIENTS

Mexico is a land of ruins and the footprints of former races can be traced all over the southern half of the country. These ruins teach us that it must have taken many centuries to develop the land into the condition in which it was found by the Spaniards. It was not only the growth of a long time, but it was the product of the civilization developed by many different races and tribes. Otherwise Mexico would not be filled to-day with a hundred tribes speaking as many distinct dialects. There are many ruins of cities extending from the Valley of Mexico to the remotest corner of Yucatan, and many of them show evidences of wonderful structures that are the amazement of even the present generation. Not buried beneath volcanic lava, like Pompeii and Herculaneum, yet all are silent cities, for their inhabitants departed hundreds, perhaps, thousands of years ago. A few broken columns now remain where doubtless whole cities once stood.

Nothing is known of the history of these cities. The Spanish priests, with fanatical frenzy, destroyed all of the picture writings of the Aztecs that they could lay their hands upon. So many were destroyed, some chroniclers say, that great bonfires were made. What light these manuscripts might have cast upon the history of these early races cannot even be conjectured. As Prescott says, “it is impossible to contemplate these mysterious monuments of a lost civilization without a strong feeling of curiosity as to who were their architects and what is their probable age.” They are undoubtedly very old, and some claim they are as old as the architecture of Egypt and Hindoostan. They have marked Eastern characteristics, as in the hieroglyphical writings at Palenque, in Yucatan, where are ruins of a palace and supposed holy city, with many sculptured figures of human and animal beings. The same is true of Uxmal, also in that same quaint and interesting corner of Mexico. These writings never have been and probably never will be deciphered. Then at Palenque can be traced the outline of the Roman cross which has greatly mystified antiquarians. We can only speculate on the origin of these monuments; whence came the people who constructed them; and in what period of the earth’s history they were built; but speculation proves nothing and convinces nobody.

East of the City of Mexico about twenty-seven miles lies the village of San Juan Teotihuacan. Near this hamlet are traces of a great city covering more than four square miles, and remains of walls and fortifications, a part of the wall that still stands being more than two hundred feet thick and thirty-two feet high. The most marked features of these ruins are the numerous pyramids, great and small, which lie scattered over the plain. Teotihuacan means “City of the Gods,” and doubtless these pyramidal structures were a necessary part of a holy city in the eyes of the race that constructed them, and were mounds of worship. Otherwise why would a race build such great structures at such an infinite cost of labour?

The largest of these numerous pyramids is called the “Pyramid of the Sun,” which has a base seven hundred feet square, and a height of one hundred and eight-seven feet. The next largest is the “Pyramid of the Moon,” which is one hundred and thirty-seven feet high, and has a base four hundred and fifty feet square. At a distance the pyramids seem rather insignificant, and their outlines resemble an ordinary steep-sided hill, but on nearer approach they are better appreciated. The comparison with the noted pyramids of Egypt would, at first glance, seem unfavourable, for the vegetation and vines that cover the sides rather hide the pyramidal outline. They were probably higher originally, but the destructive work of man and action of the elements have reduced the size. Recent investigation shows that these pyramids are built in layers of volcanic rock, cement, pottery and sun-dried brick. There are five layers—each layer being a complete pyramid in itself.

It is supposed that on the summit of each pyramid was a platform which supported great golden images of the sun and moon respectively, but no vestige of any such image has ever been discovered. If made of gold, and the Spaniards set their eyes on it, it would not have remained long. Authorities differ as to whether the Toltecs, or a race that preceded them, erected these mighty structures. The Mexican government has undertaken the work of restoring the two pyramids, and has appropriated a large sum of money to carry on the work. Several hundred labourers are now engaged in denuding them of the soil and growth of centuries that covers them.

Near Puebla, and situated in a rich and beautiful valley, of which mention has been made elsewhere, is the most noted pyramid in Mexico—that of Cholula. Legend says that it was built by a race of giants who intended to raise it to the very heavens themselves, but that the gods became displeased and destroyed them. It is very similar in nature to the Hebrew story of the Tower of Babel. Because of its great base, which is more than a thousand feet on each side, and covers twenty acres, and has a height of only one hundred and seventy-seven feet, it looks like a natural elevation that has been squared in places and levelled at the top rather than a pyramid. Like the other pyramids the sides are overgrown with trees and bushes. Examination shows that it has been constructed of sun-dried brick, clay and limestone. I quote the dimensions of two of the most famous Egyptian pyramids in order that the reader may better understand the comparative height and base of those and the Mexican structures:

This valley was sacred in early times. Cortez says he counted four hundred towers in the city of Cholula (a much larger city then than now), and no temple had more than two towers. Above the city loomed the great pyramid, on the summit of which stood a sumptuous temple in which was the image of the mystic deity, Quetzalcoatl. He had “ebon features, wearing a mitre on his head waving with plumes of fire, with a resplendent collar of gold around his neck, pendants of mosaic turquoise on his ears, a jewelled sceptre in one hand, and a shield curiously painted, the emblem of his rule over the winds, in the other.” This was the god who drew pilgrims and devotees by the thousands from the farthest corners of Anahuac.

This god was credited with power over rains, and was appealed to especially in time of drouth. Bandelier, who made an exhaustive study of this district, translates an early Spanish writer as follows: “To this god they prayed whenever they lacked water, and sacrificed to it children from six to ten years of age, whom they captured or bought for the purpose. When they sacrificed, they carried the children up the hill in procession, whither went some old men singing, and before the idol they cut the child open with a knife, taking out the heart, and they burnt incense to the idol and afterwards buried the baby there before the idol.” Thus it is seen that the Nahuatl tribe, who occupied this valley, pursued the same bloody rites as the Aztecs.

The first act of Cortez was to destroy this temple and erect a Christian church on the spot, so that spires and crosses have replaced the pagan towers. All over the valley are many great churches so conspicuous in comparison with the humble homes of the natives. The view from the summit of this ancient structure is grand and imposing. John L. Stoddard is inspired by this scene and speaks as follows: “Whatever else of Mexico may be forgotten, I shall remember to my latest breath that wonderfully impressive vision from Cholula. Before me rose, against the darkening sky, a mighty cross, the sculptured proof that here Christianity had proved victorious; and as I lingered, my feet upon the Aztec pyramid, my hand upon the symbol of the conqueror’s faith, my eyes turned towards that everlasting pinnacle of snow, I thought the lesson of Cholula to be this: that higher, grander, and far more enduring than all the different religions of humanity are the Eternal Power they imperfectly reveal; and that above the temples, pyramids, and crosses, which mark the blood-stained pathway of our race, rises a lofty mountain peak, whose glory falls alike upon the Aztec and the Spaniard, and in whose heaven-born radiance all races and all centuries may find their inspiration and their hope.”

The Valley of Oaxaca seems to have been the favourite dwelling place of one or more of the early races of Mexico. All over the vales that centre at Oaxaca, and on the surrounding hills, are ruins of former cities and palaces that strongly resemble in outline and decoration the works of the Ptolemies and Pharaohs. Next to Mitla, the most noted ruins in this valley are those of Monte Alban. The site of this ancient city is four miles from Oaxaca on the summit of a mountain, about eleven hundred feet above the valley. The ruins extend for a distance of more than a mile along the ridge, and enclose a great rectangular, depressed court nine hundred feet long, and three hundred feet in width. There are some well-preserved, sculptured stones with pictorial inscriptions, and images of gods. Because of its situation, which commands a complete view of these valleys in every direction, it is supposed that this place was intended for defence and a place of refuge in troublous times. The view from the summit is magnificent and well repays the traveller for a couple of hours’ ride on the back of that sadly-wise, and much-maligned animal—the Mexican mule.

The village of Mitla is situated about twenty-five miles southeast of Oaxaca. It is best visited from that city by coach or mules. We hired a coach and driver, an unprepossessing looking outfit, and started on the journey.

“How long will it take?” I asked the driver.

“A las doce,” he replied in idiomatic Spanish, meaning that we would arrive at twelve o’clock. As we had started at seven o’clock, that made it a five hours’ journey.

About an hour’s ride out of Oaxaca is the village of Tule, where, in the churchyard, and overshadowing the sacred structure, stands the famous Big Tree of Tule which deserves a passing notice. Although not a ruin, it is a relic of prehistoric days long gone by. This venerable giant is one of the largest trees in the world, exceeding in circumference the famous redwoods of California, and equalling the largest reported specimens of the gigantic baobab of Africa. This great tree is one hundred and fifty-four feet in circumference six feet above the ground. Twenty-eight people with their hands outstretched, and touching their finger tips, can just encircle its great girth. The height is one hundred and sixty feet, and the spread of the branches one hundred and forty feet. It is a species of the cypress called by the Aztecs ahuehuete. The great traveller, Humboldt, visited this tree about the middle of the last century and affixed a tablet containing his name and an inscription. As a proof that this old cypress is still growing, one sees that this tablet is now almost grown over with bark nearly a foot thick. Tule is a quaint village where the thatched huts are enclosed by fences of the prickly cactus, called organo, because of the resemblance of its branches to the pipes of an organ, and the lanes are shaded by trees. Underneath the higher trees grow the orange and lemon, while the oleander and other flowering bushes add their brightness to the scene.

After being held up for a road charge of seven cents by the officials of the village, which we paid, the driver is allowed to proceed. We pass through villages with the poetical names of Tlacolulu and Tlacochahuaya. As the coach bounces along the rough highway, over the road on a hillside are seen caves where human beings live who are literally cliff-dwellers. Then the valley opens up, and far ahead is seen San Pablo Mitla a typical Indian village built around the hacienda of Don Felix Quero, who is a sort of feudal lord over the neighbouring peons. Good entertainment is furnished for the traveller, and it is delightful to rest within the high walls of this hospitable stopping-place.

The first mention of the ruins at this village is by a Spanish writer nearly four centuries ago. His description would not be much amiss to-day. It is as follows: “We passed through a pueblo which is called Mictlan, signifying ‘hell’ in the native tongue, where were found some edifices more worth seeing than anything else in New Spain. Among them was a temple of the demon, and the dwelling of its attendants—very sightly, particularly one hall made of something like lattice work. The fabric was of stone, with many figures and shapes; it had many doorways, each one built of three great stones, two at the sides and one at the top, all very thick and wide. In these quarters there was another hall containing round pillars, each one of a single piece, and so thick that two men could barely embrace them; their height might be five fathoms.”

To what purposes were these truly magnificent structures dedicated? Were they palaces, temples, tombs, fortresses, dwelling places, storehouses or places of refuge? Neither archeologists nor antiquarians have satisfactorily answered these questions. According to many of the leading archeologists they are the most interesting and best preserved ruins in North America. Here was a great city built by a race prior to the Aztecs, for that race could tell the Spanish conquerors nothing of its builders. The secrets guarded by the huge monoliths of stone, and the high mosaic-covered walls of Mitla are safe from prying eyes. Not one city alone stood here, for there are many remains of walls, columns and huge monoliths thrown down similar to these, scattered all over this valley. The best authority says that they were used for tombs but this could not have been the only use. They were probably also used for places of worship, public purposes, or cities of refuge, or perhaps for all those purposes.

A close investigation shows that there are five distinct groups of the ruins, but some of them are in badly preserved condition. The village covers the site of a part of them. There is a similarity in the structure of all, as the outer walls are composed of oblong panels of mosaic forming arabesques and grecques. At first sight, or at a distance, it looks like sculptured designs on the walls. Closer inspection reveals the fact that this mosaic is formed of pieces of stone accurately cut and fitted into the face of the walls. These pieces are about seven inches in length, one inch in thickness, and two in breadth. The patterns cannot well be described as they are so complicated. All the ornamentation consists of geometrical figures, either rectangular or diagonal, and differs from all other ruins in Mexico, in that there are no human or animal figures.

There is an underground chamber beneath one of the temples, built in the shape of a cross with each arm about twelve feet long. The sides are worked into the same mosaic pattern as the rest of the walls. It is generally believed that these chambers were tombs, although some contend that they were the entrance to subterranean passages leading long distances away. If so, the passages were filled up long ago.

The northwestern group is in the best state of preservation. One of the buildings here covers nearly eight thousand square feet, and has all its massive walls intact with scarcely a stone thrown down. The characteristic entrance, consisting of three doors, side by side, is seen here also, fronting the interior of the court. The lintels are immense blocks of stone eighteen feet long, five feet wide and four feet high. How these immense stones were transported to this spot and raised without the aid of machinery, is as great a mystery as similar accomplishments by the Egyptians. Through these doors the famous Hall of Monoliths, or Columns, is reached. This is a wonderful relic of prehistoric architecture. The six monolithic columns, still standing in this room are each twelve feet in height and almost nine feet in circumference. They are plain stones having neither pedestal nor capital and are unique among the ruins of the world.

Torquemada, an old Spanish historian, writes of this hall in the following quaint style: “There was in those Edifices, or Square of the Temple, another Hall, all framed around Pillars of Stone; very high and so thick that scarce might two Men of good height embrace them so as to touch finger tips the one with the other. And these Pillars were all of one piece; and they say that all the Pillars and Columns, from top to bottom, was four Fathoms. The Pillars were very like to those of St. Mary, the Greater, of Rome, all very well and smoothly wrought.” This hall is more than a hundred feet long, and twenty feet wide. These great stones may have supported a roof formerly but there is no evidence of it at the present time.

From the Hall of the Monoliths a dark, stone-covered passage leads into a room called the Audience Chamber. This is a splendid room with its walls in carved mosaics, or a setting of tiles, after the Grecian models. There are four long, narrow rooms, or corridors, on either side of this main chamber without other entrance except the one just mentioned. One of these, the West room, is most beautiful and is nearly perfect, as scarcely a tile is broken or missing from its exquisitely inlaid walls which at first inspection look like stucco work. The tiles are so accurately inlaid that no mortar was used, or needed, to hold them in place. This is the Corridor of the Mosaics. There are also traces of a lustrous, dark, red paint, used on a hard cement plaster. It is quite probable that all the buildings in the five groups were as carefully constructed and as exquisitely ornamented as this one, but they have been destroyed by succeeding races.

North of this group was another ruin on the walls of which a Christian church has been built. Most of the materials used in its construction came from this old temple or palace. The sacristy of this church is formed in part of a portion of the old building, and covered with a tile roof. This structure was the largest of all in size, extending over a space nearly three hundred feet long by one hundred feet wide, and with walls from five to six feet in thickness. One room is now used as a stable, and contains some strange hieroglyphics done in a lustrous red paint which have never been deciphered. These are the only semblance to anything like writing, or historical inscriptions, that appear anywhere in the ruins. In the centre of the main court is a hard cement pavement laid out in the form of a square with a cut stone border. This may have been intended for ornament or for human sacrifices. The latter conjecture might not be erroneous, knowing, as we do, the customs of those early Mexican races.

There are many other evidences of ruins near Mitla. Clay idols, or images, made of terracotta are found all over the neighbourhood. Children hunt for specimens and bring them to tourists for sale. It is also said that many stone wedges, and copper chisels and axes, have been discovered here but I did not see any of them.

Who built these ruins? Bancroft, the historian of Mexico, says that they were built by the Zapotecs at an early period of their civilization. The Indians now inhabiting this valley are Zapotecs and they are a primitive, simple and harmless race. If these people, who now dwell in thatch hovels and caves, were the once proud race that erected these magnificent structures, then we must say, “How have the mighty fallen.” What must these structures have been in the heyday of their prosperity that they are now so glorious in their mellow decay? The famous Palace of the Alhambra, glorious monument to the genius of the Moor, is scarcely more magnificent than these ruins lying here within the little Indian village of Mitla. The traveller can give his imagination full play for there is no written history to destroy the scenes he creates. He can in fancy re-create these beautiful structures; people these courts and halls with royalty, priests or warriors; make the air vocal with the chants of priests or shrieks of the victims of human sacrifice; and there is no one or no record to rebuke him.

CHAPTER IX
WOMAN AND HER SPHERE

The life and position of woman in Mexico varies much by reason of the heterogeneous character of the population. Because of the absence of a clearly defined middle class it is a fairly safe proposition to say that there are but two classes in Mexico, Creoles and Indians. Creoles include all those who are Europeans or in whom the European blood predominates. Domestic life among the Creole class savours of the East. The ideas with respect to women are Moorish rather than American. Although not obliged to appear on the street with face enshrouded in a shawl or veil, yet the young woman who has respect for her good name would not go abroad without the duenna, or some female companion. Another reminder of Oriental exclusiveness is seen in the life of the ladies of the wealthier classes who always drive in closed carriages even in this land of balmy air and splendid sunshine and, when shopping, do not deign to leave the carriage.

On account of the restrictions against the appearance of women in public, the custom grew up in Spain and Mexico of allowing them to use the windows and balconies for observation. In the cool of the evening the windows on the streets are opened and women, especially the young ladies, appear there to watch the carriages and passers-by and nod to their friends. The home life and social restrictions toward women are inherited from Spanish ancestors who were at one time the aristocracy and ruling class of Mexico. Nowhere is the sentiment of home stronger than among the Creoles. There may be no such word as home in his vocabulary but the casa, or house, of the Mexican is his castle and he protects it in every way from prying eyes. One writer has expressed his view as follows:—“The intense feeling of individuality which so strongly marks the Spanish character and which in the political world is so fatal an element of strife and obstruction, favours this peculiar domesticity. The Castillian is submissive to his king and his priest; haughty and inflexible with his equals. But his own house is a refuge from the contests of out of doors.”

In the home the father is absolute lord and master and all bow to him. There never comes a time when the children are not subject more or less to parental authority. Yet, in general, the sway is so mild that it is readily yielded to and is scarcely felt. Grown-up sons and daughters do not forget the respect and obedience that was expected of them when they were children. The reverence for parents increases with the passing of the years. A man never grows too old to kiss the hand of his aged mother. The old lady dressed in sombre black and who looks like a poor relation may be the one whose wishes rule. Harmony does not exist in every family and the exceptions are striking ones. Where quarrels and family dissensions do occur, the pride and jealousy of the race renders them the bitterest and fiercest in the world. These vindictive feuds in families frequently led to duels and stabbing affrays to defend personal honour and dignity in former days. A man and wife will often live for years beneath the same roof without speaking. They cannot be divorced but neither will speak the first word and each rather admires the grit of the other.

The home life is jealously shielded from curious eyes. In no place in the world is the social circle more closely guarded than among the higher classes in the City of Mexico. The thick walls, the barred, prison-like windows and the massive, well-guarded doors prevent intrusion and perhaps serve to foster this inclination to lead exclusive lives. Cultured Americans, unless in the official set, who have lived there for years have found it impossible to break into these exclusive circles. Whether this action is due to jealousy, diffidence, a feeling of superiority, or aversion to aliens the fact remains that they are very loth to admit Americans into the privacy of their homes. The foreigner has few opportunities of judging intelligently of the women for they are immured so closely within the four walls of their dwellings. Social life in the semi-public, gregarious ways of American cities is unknown and would not suit these privacy-loving, domestic women.

In “The Awakening of a Nation” the author, Mr. C. F. Lummis, gives a very good description of the Creole woman: “Always and everywhere the Spanish-American female face is interesting; at least as often as in other bloods it is beautiful. Photographs tell but half the story, for complexion is beyond them. But a certain clearness of feature, the almost invariable beauty of the eyes and fine strength of the brows seem as much a Spanish birthright as the high-bred hand and foot. Not even the Parisian face is so flexible in expression, so fit for archness, so graphic to the mood. Yet there is a certain presence in it not to be unnoticed, not to be forgotten. To no woman on earth is religion a more vital, ever-present, all-pervading actuality; and that is why you meet the face of the Madonna almost literally at every corner in Spanish-America. And it is not a superficial thing. There is none to whom the wife-heart, the mother-heart is truer-womanly.”

The Mexican men are passionate admirers of the fair sex. Perhaps it is because of the bewitchery of their black, sparkling eyes. Certainly it is not on account of the white paste which is plastered over their faces or the rouge on their lips. Nor have they added to their attractiveness by the substitution of the Parisian hat for the graceful lace mantilla which lent itself so well to the gentle art of coquetry. There are many handsome women among the Creoles but they are not all beautiful as some writers would lead the reader to infer. They are bright, vivacious and naturally clever. They have a quick understanding which only needs to be cultivated and perhaps this intelligence is quicker and more active than that of the men. They can weave and embroider with taste and skill. They know a little music and a little French but, in the American sense, they are not well educated. The real intellectual element is wanting and the understanding is uncultivated. The higher education for women has not received the stamp of approval in this land of “to-morrow” and the sex has not yet become an important factor in the business or professional world. “If only learned wives,” says one, “are responsible for that poor, down-trodden, pitiable specimen of man called the henpecked husband, then a timid man would be safe in choosing a Mexican wife.” The patriarchal element of society in which man is recognized as lord and master is still in force among these people. The question of woman’s rights has never yet agitated the bosoms of these gentle women.

Domestic freedom in the sense understood by Americans is absent. The daughters are closely watched by their mothers who seldom permit them out of their sight unless accompanied by some older woman or faithful servant. Such a thing as permitting a daughter to have a young man call on her or accompany her to the theatre would never enter the mind of the Mexican mother. In her estimation the men do not deserve any confidence until they are married. The man, of course, thinks that these precautions are unnecessarily cruel. Nevertheless mammas think they are essential, pater familias approves and so the custom remains. Perhaps it is these restrictions that are responsible for the reputation the señoritas, or young women, have of being flirts or coquettes. They are overflowing with life and spirits and their black eyes look so full of mischief that sometimes they seem to be just spoiling for a flirtation. They are very animated in conversation and in talking keep time with hands, knees, shoulders, elbows and face. Their talk is full of the most extravagant and seemingly profane expressions.

“Oh, Jesus!” says one girl, “what a fetching hat.”

“Mary Most Pure,” replies her companion, “it must have cost five pesos.”

They can stare an American out of countenance and look him straight in the eye but it is only a look of curiosity. The social pleasures resulting from the intermingling of the sexes that are so common with us are not enjoyed by them. At a dance the men retire to one side of the room after a number and the women take seats on the opposite side. Marriages among the wealthier classes are generally made by the parents without consultation with the principals in an affair supposed to be of the hearts. After the formal engagement the intended husband is allowed to call on his fiancée in the presence of the entire family and may take her out to the theatre when accompanied by the mother and all the female members of the household. Marriage is a formidable undertaking for the groom must furnish the entire bridal outfit, in addition to the house and its furnishings. Two ceremonies become necessary, too, if the couple wish to be married by the rites of the church. The civil ceremony is absolutely essential and cannot be dispensed with for under the law this is the only legal marriage. And yet with all these inconveniences to courtship and matrimony, bachelors are less numerous than they are where every facility is granted for love making.

Love and religion are practically the only two subjects with which a señorita is expected to concern herself. She is, probably, not intentionally or by nature a flirt and she might scorn to inveigle in her meshes the heart of an admirer, but she cannot refrain from using her irresistible eyes or entirely avoid the coquettish use of the indispensable fan with its wordless telegraphy. The Mexican lover pays extravagant homage to his sweetheart and a woman nowhere else is paid such delicate and elaborate compliments. The Spanish method of courtship in which the lady is pictured as sitting at a barred window or leaning from a balcony to listen to the honeyed phrases of her lover or the music of his guitar has reached its highest state of perfection in Mexico.

In the current language of that country a man who is courting a woman is “playing the bear.” It is so named from the restless walking to and fro of the love-stricken youth in front of the window of his inamorata, in a manner not unlike a captive bear in a cage. The same method pursued in the United States would either result in a man being sent to the lunatic asylum as suffering from a “brain storm” or to the workhouse.

A young man who sees a young lady on the street whom he admires, begins by following her home although it may be days or weeks before he will venture to speak to her. Having reached her casa he will begin the hacer el oso, or “playing the bear,” by walking back and forth in front of the house or standing on the street with his eyes fixed upon her windows or balconies for hours at a time, days and nights alike. The young lady, if interested at all, will remain back of the curtain and the slightest movement of the curtains or blinds is a sign that she is not entirely indifferent. After a day or two she may show her face or wave her hand as a further mark of encouragement, and after several days she may appear on the balcony for a few moments. If she goes to church the lover is probably not far behind and an occasional smile or glance from her eyes of midnight is given him as a reward for his faithfulness. Next come daily salutes and smiles when the lover appears. Flowers are sent by the aid of the water-carriers or charcoal-vendors in which notes are concealed. A system of wireless-telegraphy communication is established by means of a fan on one side and a cigarette on the other. This medium of communication has been developed until it has become an elaborate code. Letters become more and more endearing. When the courtship has so far advanced that the lovers will talk, the moonlight nights are all devoted to the love-making and several pairs of lovers can be seen on almost any street by the late home-comer—he on the sidewalk, she at the window. This courtship frequently extends over a period of years and the lover who makes himself so ridiculous sometimes loses the girl then. Jacob’s seven-year probation has many counterparts among the Romeos of Mexico.

A young woman of my acquaintance and her sister recently visited a family in one of the large cities in Mexico. Like all young women they soon became interested in the subject of Mexican courtship and began to sigh for a “bear.” Every time they returned from a trip down town a watch was kept from the window to see if a “bear” followed. At last one of these creatures appeared and began to pace in front of the house with his eyes bent upon the window opening out on the balcony. Contrary to all precedents and to the surprise of the neighbourhood, these women could not resist the temptation to go out on the balcony on this first occasion. This was such marked encouragement that the man came day after day to see las Señoritas Americanas and was still coming when their visit ended.

American women who have married Mexican husbands have found the ideas of the two races so radically opposed that the unions have not been harmonious. Their verdict is that a Mexican man makes an ideal lover because of his delicate attentions and consideration, but an unsatisfactory husband since he does not make his wife a companion and confidante such as an American woman considers her right and privilege.

The individuality of the woman is not so completely merged in that of her husband at marriage as in the United States. The woman retains her own name but adds that of her husband. Miss Mary Smith who marries Mr. John Jones becomes Mrs. Mary Smith de Jones, and she is not called so exclusively by her husband’s name. However, when the Mexican woman is married she accommodates herself to the station in life provided by her husband. The wife usually accepts whatever condition fate has provided for her and bears it with patience and fortitude. They endure the petty ills of life with great cheerfulness. They do not go into society much as custom keeps them from attending mixed assemblages frequently. Their world is generally confined to their home, husband and children. An American woman would sigh for liberty if compelled to live this life. The Mexican woman in America shrinks from the freedom prevalent here and desires the seclusion of her native land. Families are usually large so that home duties require a great deal of attention. The respect and courtesy paid by children to their parents is truly delightful to witness and shows a real goodness of heart in them.

The mother cannot bear to see her family separated. She wants them all to stay close together so that each one can stop in and see her every day. The mothers are loving and tender and idolize their boys. It is regarded as a terrible thing, scarcely to be borne, for their sons to go out into the world as American youths do. To go to a distant city is like being transported to Australia. Even when they remain near home the mothers are very solicitous for fear they will work too hard. On each saint’s day, which is religiously observed, presents are given and an old-fashioned dinner, to which all the cousins, aunts and uncles are invited, is served. In starting on a journey to a not-distant city, the youth must visit all his relatives in the neighbourhood and bid adieu.

It is interesting to notice these traits in an age of growing indifference; but not a little of the lack of progress in Mexico can be attributed to this unwillingness to sever home ties. Many of these young men could do better for themselves away from home but a mother’s pleadings and a mother’s tears keep them at home. Even after marriage they frequently continue to live under the same roof.

The religious element enters very largely into the life of women. Their very names are a constant reminder of their worship. Many of them are christened Mary with one of the attributes of the Virgin or some incident in the life of the Virgin added such as Conception, Annunciation, Sorrows or Assumption. Or there are the attributes such as Mary of the Sorrows, of the Gifts, Miracles, Tears, etc. Religion is sustained by the women and you will seldom see men at the services unless it is some poor Indian. They are very pious in their way and attend to their religious duties with the same interest that they perform their toilet. The concrete symbols and observances of the church have a great influence over them. At mass these pious worshippers always dress in sombre black. They are very particular in training their children in the principles of the Church. Formerly great faith was placed in the healing power of certain shrines and relics but this is now dying out under the advance of modern physicians and their healing remedies. They are still great believers in signs, omens and other supernatural manifestations.

Above all these women are kind hearted and charitable. Though carefully guarding their homes, yet if a stranger is admitted into the family he is received with a generous welcome. Should he return after long absence, he is greeted almost as one of the family and without reservation. He is not only permitted but encouraged to call all the members by their given names and to use the pronoun tu or “thou” in his intercourse with them. This is an especial privilege among Spanish people who are very particular about familiarity in address. They will oftentimes deprive themselves for a friend. They have their faults too. Although smoking is not countenanced in public it is said that many of them smoke in their boudoirs and in the company of friends of their own sex. A great deal has been said of their lack of morality but this is a subject upon which only those very familiar with the facts should dare to speak, for it cannot be treated lightly, or solely with the intention of casting a slur on another race.

The lives of the Indian women of Mexico present a far different picture. Instead of living in great palaces, their homes are in little adobe cabins of one room, perhaps without the luxury of a window, or in bamboo huts covered with plantain leaves without chairs or table and only a mat of husks for a bed. There is no seclusion in their lives and the real duties of life begin at a very early age. I cannot call them serious duties for it is doubtful if these people regard any of the obligations of life as very serious. Their early experiences are with its hard realities. They can be seen on the streets and around their homes with baby brothers or sisters swung across their backs when they themselves are so small that the burden seems far too heavy for them. On the banks of the streams they can be seen doing the family washing with a great amount of rubbing and pounding and wringing. To the fountains and wells they come carrying earthen jars on their heads, which they fill with water and replace with a grace and charm that excites admiration.

Some of the Indian maids are handsome. Yet you can tell just what their future lives will be by observing those of the parents. They will live in the same squalor, the same poverty as their ancestors have dwelt for centuries. They will go through life bareheaded and barefooted and empty-minded just as the generations which preceded have done. At twenty they have begun to fade and at thirty they retain scarcely a trace of their beauty. This is due to hard labour and deprivations. At fourteen few are unmarried or at least unmated. The marriage ceremony is frequently omitted because of the high charges of the priesthood, yet both parties are usually faithful. The number of children among this class is truly marvellous. More than one half of the younger women when seen on the street have infant children with them.

No people could be more poorly housed or more poorly equipped for domestic duties than these small brown women; and none use the little they have to better advantage or are more loyal to the man they call lord and master. They frequently live and sleep on the bare ground and possess no more clothing than they have on their bodies. They will pound away at the metate, or stone kneading-board, all day making the tortillas which are both bread and meat to the peon class. These comely Indian women will bend their lithe, active bodies for hours washing clothes on large round stones which serve as wash-boards.

Their clothes are simple and the latest fashion has no attraction. The rebosa is a universal garment and answers for a shawl, a carry-all for babies and bundles, and a covering for the owner at night. These black-eyed women with their half-concealed faces, sober, unemotional manners, high-coloured garments and curious Egyptian-shaped pottery might well be from the shores of the Red Sea. Their love of warm, bright colours is even seen in their love for flowers since the many-hued, brilliant-coloured blossoms are everywhere. Mignonettes and roses, flowering geraniums and scarlet poppies, gigantic oleanders and dainty pansies share attention with the brilliant-hued tropical birds in gayest colours which usually hang beside the open door in a home-made cage of dried rushes. They are faithful workers in fancy work and will follow the most intricate design and reproduce it with fidelity and ease. Their art needle work on handkerchiefs and other linen articles is extremely fine and their drawn work is praised everywhere. It is not the work of the dainty fingers of educated women but of very humble and ignorant peon women in floorless cabins of adobe and of hands accustomed to drudgery.

The women of Tehuantepec are remarkable for their beauty of face and form. They are easily the finest looking Indian women in America and in beauty of figure will compare with any race in the world. They are dark-skinned, almost a soft olive-brown, with sparkling dark eyes, masses of wavy hair, exquisite features and beautiful teeth, which are kept clean and white. Their carriage will attract attention, for they walk erect and with a peculiar stride probably due to the prevailing habit of carrying baskets and water jars always on the head, where they are carefully balanced. They are small in stature, with fine limbs, and seem born models for an artist.

The “Tehuanas” wear a quaint head-dress called “huepil,” which is made of coarse white lace. It is arranged in three different ways according to the occasion. At a dance it is wound round the neck and stands out like a huge Elizabethan ruff. In church it is put on the head something like a Boulogne fish-wife’s cap. For ordinary wear it is simply laid back on the hair and the folds hang down the back resembling somewhat the feather head-dress of a North American Indian chief. It is indeed curious but is quite befitting. They always dress becomingly, with the quaint little short jackets which expose a section of brown back above the skirt band and are cut low about the neck in a fashion that women the world over have found graceful, and with extremely short sleeves. On extraordinary occasions this short jacket, or waist, is of richer material embroidered in handsome designs of brilliant colours. Some of the designs show oriental characteristics. The skirt of the dress is of soft material, linen or cotton, to the knees and below the knees is of a heavy lace or embroidery starched very stiff. The material used is not the usual cheap and gaudy fabrics sold to the Mexican Indian, but is of good quality and specially made by a certain Manchester house for these people.

These belles of Tehuantepec have a great liking for American gold coins which are worn on necklaces. British sovereigns or French napoleons are usually not desired, but a big premium will be paid for the eagle, half eagle, or double eagles of Uncle Sam. Every centavo that a woman can save goes into her fund for purchasing gold pieces. The gorgeous necklace with the gold coins attached makes a showy and rather beautiful ornament. The fortune and standing of a “Tehuana” is indicated by the number of gold coins on her necklace. One Tehuantepec heiress has—it is said—a necklace which is valued at three thousand dollars. The most striking feature in the dress of these women is that not one will wear shoes. Dressed in all her finery, head-dress, starched skirt, polka-dot waist, necklace and smile, she will appear barefooted—a strange anomaly. Without shoes they will dance over a stone floor, or even a dirt, gravel-bestrewn surface, with a grace that violates all rules of art. These dusky princesses will be found as graceful as gazelles on all occasions.

A visit to Tehuantepec will long be remembered for it is an experience not easily forgotten. The quaint costumes, the striking dress, and the proud people combine to make a memory worth carrying away.

CHAPTER X
THE PEON