[292] Waitz’s Anthropology, Eng. trans., pp. 226–28.
[293] Pallas was the first to show the fallacy of the theory
in Act. Académie St. Petersburg, 1780, Part II, p. 69; followed
by Rudolphi in his Beyträge zur Anthropologia, 1812, and
especially by Godron, De l’Espèce, 1859, vol. ii, p. 246 et
seq.; see Darwin’s Descent, vol. i, p. 232.
[294] Nott and Gliddon’s Indigenous Races; Duke of
Argyll’s Primeval Man, p. 99.
[296] “We ourselves, when visiting the famous cavern of
Abou Simbel, were far from finding all that the writings of certain
anthropologists and partisans of Egyptian art, such as Gliddon, Nott,
etc., had promised us. Doubtless one can perfectly distinguish certain
types, that is indisputable; but to desire to find a people in
each portrait—Scythians, Arabs, Philistines, Lydians, Kurds, Hindoos,
Jews, Chinese, Tyrians, Pelasgians, Ionians, etc.—is it not to give too
great an influence to the Egyptian artists, who were copyists without
skill, and but clumsy inventors?”—Pouchet’s Plurality of the Human
Race, Eng. trans., p. 50. London, 1864.
[298] Darwin’s Variation of Animals under
Domestication, vol. ii, pp. 227–335, and many places.
[299] Harlan’s Medical Researches, p. 532, and
Quatrefanges (Unité de l’Espèce Humaine, 1861, p. 128),
cited by Darwin, Descent, vol. i, p. 237.
[300] Descent, vol. i, p. 233, Bradford (A. W.)
discusses the origin of color and other racial peculiarities, and
attributes to the tendency of a species to vary, and cites the
production of Albinoes, Xanthous, and Sedigidi or six-fingered
individuals. “It must be admitted,” he says, “that this theory is
sufficiently supported by an irrefragable mass of testimony to
establish the original unity of the human race, and to indicate
that varieties of mankind are descended from the same primitive
stock.”—American Antiquities, pp. 238–9.
[301] See instances in Darwin’s Descent, vol. i, p.
234; Nott and Gliddon’s Types of Mankind, p. 68, and especially
Pouchet’s Plurality of the Human Race (trans.), p. 60.
[302] “I doubt not that there will be found continuous and
uninterrupted causes which shall explain all the diversities of
the different branches of the human family without the necessity
of resorting to independent creations.”—Foster’s Pre-Historic
Races, p. 355.
[303] See an excellent treatment of this subject by the Duke
of Argyll, Primeval Man, pp. 94 et seq.
[304] “When speaking in a former work of the distinct races
of mankind, I remarked that if all the leading varieties of the human
family sprang originally from a single pair (a doctrine to which then,
as now, I could see no valid objection), a much greater lapse of time
was required for the slow and gradual formation of such races as the
Caucasian, Mongolian, and Negro, than was embraced in any of the
popular systems of chronology.”—Sir Charles Lyell’s Antiquity of
Man, p. 385. Dr. J. P. Thompson says: “For such works [alluding to
Babel] and especially for founding such an empire as was ancient Egypt,
there was need of centuries for the growth of a population in numbers
and resources, equal to the gigantic structures that crown the banks of
the Nile. The less than two centuries between Archbishop Usher’s date
of the cessation of the flood, and Piazzi Smith’s calculation of the
date of the great pyramid, was far too short an interval for results
upon a scale so magnificent. * * * Either then we must place the flood
much farther back upon the chronological scale, or must admit not only
that it was not universal in territorial extent, which is altogether
probable, but that it was not universal in the destruction of mankind,
which would seem to contradict both the letter and the spirit of the
sacred record.”—Man in Genesis and Geology, p. 100. New York,
1870. 12mo.
[305] See Humboldt’s Essai Polit., vol. i, p. 79,
Paris, 1811. He considers not only the Red Indians, but the Toltecs
and Aztecs, to be of Asiatic Origin. See Brasseur de Bourbourg’s
Nat. Civil. Ant., tom. i, p. 27. McCullough’s Researches,
Phil. and Ant., pp. 175 et seq. Crowe, The Gospel in
Central America, p. 61. Bradford, American Antiquities, in
chapter xii, gives his reasons for declaring the Americans to have been
a “primitive and cultivated branch of the human family.” Mayer (Brantz)
in Mexico as it Was, p. 260, expresses his agreement with the
opinion entertained by Bradford. Carver, in Travels through the
Interior Parts of North America, repeats the opinion of Charlevoix,
that the Americans are of old world origin. Tylor, Anahuac,
London, 1861, p. 104, says: “On the whole, the most probable view of
the origin of the Mexican tribes seems to be the one ordinarily held,
that they really came from the old world, bringing with them several
legends, evidently the same as the histories recorded in the book of Genesis.”
[306] “La teoria de la diversidad especifica de razas es
tan intenible, que sin mas decir podemos, dejar esta cuestion, la
cual ultimamente, en especial en Norte-América, ha escitado alguna
controversia. Quédanos, pues, un origen primordial para toda la raza
humana y entonces la cuestion es, saber de qué tronco ó familia del
antiguo continente se pobló el nuevo, ó bien vice-versa, que tambien es
possible, aunque improbable, que del que llamamos nuevo se haya poblado
el viego continente.”—Ezequiel Uricoechea in Soc. Mex.
Bol. 2d. ep. iv, 1854, p. 128. “For my own part I have long been
convinced of the consanguinity between the brachycephalæ of America and
those of Asia and the Pacific islands, and that this characteristic
type may be traced uninterruptedly through the long chain of tribes
inhabiting the west coast of the American Continent from Behring
Straits to Cape Horn.”—Retzius, Smithsonian Report, 1859, p. 267.
[307] “The era of their existence as a distinct and isolated
race must probably be dated as far back as that time which separated
into nations the inhabitants of the old world, and gave to each branch
of the human family its primitive language and individuality.”—J. C.
Prichard’s Natural History of Man, p. 356. London, 1845.
[308] Hist. Ant. del Messico (Eng. trans., 1807), vol. i.
[309]“Quoique Votan soit le veritable fondateur de la
civilisation et de l’empire des Quichés, le Codex Chimalpopoca,
attribue néanmoins la fondation de l’empire à son Igh ou Ik, appelé
par les Mexicains Ehecatl ou Cipactonac, parceque ce
prince vint le premir amener une colonie sur le continent américain.
Cipactonac est composé de Cipactli, et de Tonacayo.
Le premier vient de ce un, Ipan, sur ou au-dessus, et
tlactli, qui est le corps humain, c’est-à-dire, Un homme
supérieur aux autres hommes, ou encore de notre race, toutes
choses qui conviennent parfaitement au père de la race des chànes.
Tonacayo, veut dire notre chair ou le corps humain, le
mot tout entier Cipactonac ayant la signification suivante: ‘Celui qui
est sorti du premier de notre race.’ Ehecatl est en mexicain
l’air, ou le souffle, Igh ou Ik, en langua maya et tzendale. Dans
les calendriers d’Oxaca, Soconusco, Chiappas et d’Yucatan, il suit
immediatement le nom de Nin, Imos ou Imox, comme celui d’Ehecatl
suit dans le mexicain celui de Cipactli.”—Brasseur de Bourbourg,
Cartas, note, p. 71. He then proceeds to sustain his conclusions
by citing analogies between the name and its significance among the Egyptians.
[310] Chimalpopoca, MS., Brasseur de Bourbourg,
Popol Vuh., p. lxxxviii; see also Memorias para la Historia
del Antiguo, Reyno de Guatemala, por Franc. de Paula Garcia Pelaez
(Guatemala, 1851). Pelaez states that Votan founded the ancient
Culhuacan, now known as Palenque, in the year 3000 of the world and in
the tenth century B. C.
[311] Brasseur de Bourbourg, Popol Vuh, p. lxxxx, on
the authority of Ordoñez.
[313] Ordoñez, Brasseur de Bourbourg, Popol Vuh,
p. lxxxvii.
[314] Constituciones Diocesanes del Obispado de
Chiappas. Rome, 1702.
[315] Bancroft’s Native Races, vol. v, p. 160: “It is
not altogether improbable that a genuine Maya document similar to the
Manuscript Troano or Dresden Codex, preserved from early
times, may have found a native interpreter at the time of the Conquest,
and have escaped in its disguise of Spanish letters the destruction
which overtook its companions.”
[316] “The memoir in his possession consists of five or six
folios of common quarto paper, written in ordinary characters in the
Tzendal language, an evident proof of its having been copied from the
original in hieroglyphics, shortly after the Conquest. At the top of
the first leaf, the two continents are painted in different colors,
in two small squares, placed parallel to each other in the angles;
the one representing Europe, Asia and Africa is marked with two large
S’S upon the upper arms of two bars drawn from the opposite angles
of each square, forming the point of union in the centre; that which
indicates America has two S’S placed horizontally on the bars, but I
am not certain whether upon the upper or lower bars, but I believe
upon the latter. When speaking of the places he had visited on the old
continent, he marks them on the margin of each chapter with an upright
S and those of America with a horizontal S. Between these squares
stands the title of his history: ‘Proof that I am Culebra (a Snake),’
which title he proves in the body of the work by saying that he is
Culebra because he is Chivim.”—Cabrera, Teatro Critico Amer., pp. 33–4.
[317] Title of Ordoñez in brief: Historia de la Creation
del Cielo y de la Tierra Conforme al Sistema de la Gentilidad
Americana.
[318] See his Teatro Critico Americano, p. 32 et
seq., in Rio’s Description of the Ruins of an American City.
London, 1822, quarto.
[319]“Mais il y défigura complètement l’ouvrage d’Ordoñez
qu’il no connaissait pas assez et auquel il ajouta des opinions
extrêmement hasardées. D. Ramon se plaignit amèrement de ce plagiat et
des fausses idées que Cabrera donnait de son travail, obtint contre lui
un jugement, où le plagiaire fut condamné par le tribunal de l’audience
royale de Guatémalà, le 30 Juin, 1794. Mais Cabrera, tout en pillant
les idées du savant antiquaire, n’en rendait pas moins justice à son
talent et à son merite.”—Brasseur de Bourbourg on Ordoñez MS.
Cartas, p. 8.
[320] The explanation given by Cabrera is as follows: “Let
us suppose then, with Calmet and other authors whom he quotes, that
some of the Hivites who were descendants from Heth, son of Canaan,
were settled on the shores of the Mediterranean Sea and known from the
most remote parts under the name of Hivim or Givim, from which region
they were expelled, some years before the departure of the Hebrews
from Egypt, by the Caphtorims or Philistines, who, according to some
writers, were colonists from Cappadocia, others considering them to
be from Cyprus, and more probably, according to a third opinion, from
Crete, now Candia; that to strengthen their native country Egypt, and
to protect themselves from all assault, they built five large cities,
viz.: Accaron, Azotus, Ascalon, and Gaza [fifth wanting in account],
from whence they made frequent sallies upon the Canaanite towns and all
their surrounding neighbors (except the Egyptians, whom they always
respected), and carried on many wars in the posterior ages against
the Hebrews. The Scriptures (Deuteronomy, chap. ii, verse 23, and
Joshua, chap. xiii, verse 4) inform us of the expulsion of the Hivites
(Givim) by the Caphtorims, from which it appears that the latter
drove out the former, who inhabited the countries from Azzah to Gaza.
Many others were settled in the vicinity of the mountains of Eval and
Azzah, among whom were reckoned the Sichemites and the Gabaonites; the
latter by stratagem made alliance with Joshua, or submitted to him.
Lastly, others had their dwellings about the skirts of Mount Hermon,
beyond Jordan to the eastward of Canaan (Joshua, chap. ii, verse 3).
Of these last were Cadmus and his wife Hermione or Hermonia, both
memorable in sacred as well as profane history, as their exploits
occasioned their being exalted to the rank of deities, while in regard
to their metamorphosis into snakes (Culebras) mentioned by Ovid,
Metam., lib. 3, their being Hivites may have given rise to this
fabulous transmutation, the name in the Phœnician language implying
a snake, which the ancient Hebrew writers suppose to have been given
from this people being accustomed to live in caves under ground like
snakes.”—Cabrera, Teatro Critico, pp. 47–8. On p. 95 he reaches
the conclusion that the Votanites were Carthaginians.
[323] The description of its contents drawn by Brasseur de
Bourbourg from the part in his possession is briefly as follows:
The second volume of Ordoñez comprised the history of the ancestors
of Votan, a descendant of Shem by the Hivo-Phœnician line; of their
emigration from the Eastern Continent to the Occident; of their voyage
with their first legislator by the Usumasinta River and its affluents
to the Plain Palenque; the foundation of the great monarchy of the
Quichés as well as that of Nachan, which was the capital; of the
founding of the three royal cities of Mayapan, Tulha, and Chiquimula.
The Abbé finds allusion to this work in Torquemada, Juarros, Cogolludo,
Lizana, and particularly in Sahugun, book iii of his Hist. Gen.,
where it is claimed to treat of the original inhabitants of Palenque.
He then states that the work was written in Guatemala at the close of
the eighteenth century, and was sent to Spain or taken thither by its
author for publication. In 1803 it was found in the hands of Sr. Gil
Lemos of Madrid, where it had been left for publication. Its contents
becoming known to the Council of the Indias, it was suppressed like
many others on the early history of America. Ordoñez, who for ten years
afterwards was canon of the Cathedral at Ciudad Real, died without
seeing his work published. See Brasseur de Bourbourg, Cartas, p.
12 et seq.
[324] These are as follows: Chontal, Quiché, Zutugil,
Kachiquel, Mam, Pokoman, Pokonchi, Caichi Coxoh, Ixil, Tzendal,
Tozotzil, Chol, Huaxteco, and Totonaco; besides those of the islands of
Cuba and Hayti, Borquia and Jamaica.—Geografia de los Linguas,
p. 98. Mexico, 1864, 4to.
[326]“Il y a plus d’un trait de ressemblance entre le
personnage mysterieux qui parut à Carthage et le Votan des Tzendales.
Les chemins souterraines où celui-ci fut admis, lesquels traversent le
terre pour arriver à la racine du ciel, indiquent une suite d’épreuves
qui rappellent les initiations Égyptiennes et dont on trouve des traces
jusqu’à l’époque même de la conquête dans les épreuves de la chevalerie
Mexicaine.”—Brasseur de Bourbourg, Popol Vuh, p. cviii.
[327] Lenguas Indigenas de Mexico, tom. ii, p. 124.
Mexico, 1865, 8vo.
[328] MS. Quiché de Chichicastenango in Brasseur de
Bourbourg’s Hist. Nat. Civ., vol. i, pp. 105–6. See also
Bancroft’s Native Races, vol. v, p. 21.
[329] The Popol Vuh was first published by Dr.
Scherzer in Vienna, in 1857, under the title of Las Historias del
Origen de los Indios de esta Provincia de Guatemala, traducidas de la
Lengua Quiché al Castellano para mas Comodidad de los Ministros del
S. Evangelio, por el R. P. F. Francisco Ximenez, cura doctrinero
por el real patronato del Pueblo de S. Thomas, Chuila,—Exactamente
segun el texto español del manuscrito original que se halla en la
biblioteca de la Universidad de Guatemala, publicado por la primera
vez, y aumentado con una introduccion y anotaciones por el Dr. C.
Scherzer. Father Ximenez, a Dominican and curate of Chichicastenango
of Guatemala, wrote about 1720, and subsequently. His work, because of
its condemnation of the oppression of the Indians, was suppressed, but
was finally discovered in June, 1854, in the library of the University
of San Carlos, in Guatemala, by Dr. Scherzer. Father Ximinez describes
the work as a literal copy of an original Quiché book, made in Roman
letters by Quiché copyists, after the introduction of Christianity into
Guatemala. The copy is stated ambiguously to have been made to replace
the original Popol Vuh—national book—which was lost. How a book
which had been lost could be copied literally, the Father fails to
tell us. Internal evidence, however, sustains the claim that it was
written by native Quichés. In 1860, Brasseur de Bourbourg undertook
a new translation of the Popol Vuh, from the Ximinez document
(containing the Quiché and Spanish). This he did among the Quichés and
with the aid of the natives, and as a result it is believed that a much
more literal translation than that made by Ximenez was obtained. In our
examination of Quiché history we have compared both translations and
shall draw from them directly, but shall also take advantage of the
excellent condensations and renderings which Mr. Hubert H. Bancroft has
made. See Native Races, vol. iii, p. 42, note, for the leading
facts as we have stated them.
[330] We must refer the reader either to the originals or
to that treasure-house of American traditional lore, Mr. Bancroft’s
third volume, which is a repository of poetic renderings as well. Nor
have we endeavored in every instance to avoid the use of that author’s
incomparable terminology, so expressive of the spirit of the original.
[331] Brasseur de Bourbourg, Popol Vuh, p. 7; Ximinez,
Hist. Ind. Guat., pp. 5–6; Bancroft’s Native Races, vol. iii, p. 44.
[332] Mr. Bancroft’s rendering, Native Races, vol. iii,
p. 45.
[333] Mr. Bancroft’s graceful and truly poetic rendering,
Native Races, vol. iii, pp. 47, 48.
[334] See Bancroft’s Native Races, vol. iii, p. 54.
Brasseur de Bourbourg, Nouvelles Annales des Voyages 1858, tome
iv, p. 268, and Hist. de Tlaxcallan in the same, tome xcix,
1843, p. 179, where reference is made to these bundles.
[335] Popol Vuh, p. lxxxv, note, et Ibid., p.
ccliv. The Abbé places that Tulan among the ruins of the valley of
Palenque near the modern town of Comitan in the state of Chiapas. He
adds: “Siége principal des princes de la race Nahuatl, cette ville
aurait été fondée à une époque contemporaine de la capitale des
Xibalbides, plusieurs siècles avant l’ère chrétienne, et au rapport
de toutes les traditions, elle aurait rivalisé constamment avec sa
métropole dont elle cherchait à se rendre indépendante.”
[336] Popol Vuh, notes, pp. xci–ii. We have used Mr.
Bancroft’s rendering of the passage.
[337] Geografia de las Linguas Mexicanas, pp. 96–8 and
pp. 127–29. A linguistic argument.
[338] Brasseur de Bourbourg is the authority cited by Mr.
Bancroft, vol. v, p. 188.
[340] Popol Vuh, p. 195. Bancroft, vol. v, 172–80.
[341] Popol Vuh, p. cclvi. Bancroft, vol. v, p. 545.
The Abbé has largely drawn upon his imagination in this instance as
in some others, and the opinion is only interesting because of its authorship.
[342] Las Casas, Hist. Apologética, MS., tom. iii, cap.
cxxiv et cxxv.
[343] Torquemada, tom. ii, pp. 53–4. Ximinez renders the word
Xibalby “Inferno.”
[344] It will be remembered that Votan deposited his treasure
in the “house of gloom” or “darkness.”
[345] Mr. Bancroft’s rendering of the paragraph. Vol. v, p.
179.
[348] Memorias para la Historia del Antiguo Reyno de
Guatemala. Guatemala, 1857.
[349] Nations Civilisées, tom. i, p. 126. Also see the
following from the Popol Vuh, p. clx: “Quant aux évènements dont
Tulan fût le théâtre à cette époque, on ne saurait se dissimuler, en
comparant l’ensemble des détails qu’on trouve dans ce chaos, qu’il ne
se fût opéré alors un vaste mouvement parmi les populations de l’empire
de Xibalba, mouvement causé sans doute par les efforts d’une caste
souveraine pour garder le pouvoir et par l’invasion de races nouvelles,
sorties des mêmes contrées, septentrionales, d’où étaient venus les
Nahuas, ou des regions plus sauvages du nord-ouest; barbares ou
civilisées, il y eut naturellement de leurs essaims qui s’amalgamèrent
aux nations soumises à l’empire, tandis que d’autres, continuant leur
route vers l’Amérique méridionale, y portèrent, sinon les institutions
entières des Quinamés et des Nahuas, au moins les symboles qui les
avaient le plus frappés au passage ou qui convenaient davantage à leur génie.”
[350]“De la creation, pues, tenien esta opinion. Decian que
antes de ella ni habia cielo ni tierra ni sol, ni luna ni estrellas.
Ponian que hubo un marido y una muger divinos que lamaron Aehel
Atcamma. Estos habian tenido padre y madre los cuales engendaron trece
hijos, y que él mayor con algunos con él se ensoberbecieron y guiso
hacer criaturas contra la voluntad del padre y madre; pero no pudieron
por que lo que hicieron fueron unos vasos viles de servicio como jarros
y ollas y semejantes. Los hijos menores que se llamaban Huncheven
hunahan, pidieron licencia à su padre y madre para hacer creaturas,
y concedieransela, diciendoles que saldrian con ellos por que se
habian humillado. Y asi lo primero hicieron los Cielos y Planetas,
luego Ayre, Agua y Tierra. Despues dicen que de la tierra formaron
al hombre y á la muger. Los otros que fueron soberbios presumiendo
hacer criaturas contra la voluntad de los padres fueron en el infierno
lanzados.”—Las Casas, Historia Apologética, MS., cap. 235,
p. 324; see also Torquemada, Monarq. Ind., tom. ii, p. 53–4;
Help’s Spanish Conquest, vol. ii, p. 140; Garcia,
Origen de los Indios, p. 519, Valencia ed., 1607, and Brasseur
de Bourbourg, Hist. Nat. Civil., tom. ii, pp. 74–5.
[351] Historia Apologética, MS., cap. 235, p. 327.
[352] Landa’s Relacion, p. 28, and Herrera, Dec. iv,
lib. x, cap. ii.
[353]“Y antiguamente dezian al oriente cen-ial,
pequena-baxada, y al puniente nohen-ial, la grande-baxada.”—Lizana’s
Devocionario, p. 354 in Landa’s Relacion.
[354] Cogolludo’s Historia de Yucatan, lib. iv. cap.
iii, p. 178.
[357] Bancroft, vol. iii, p. 463; Lizana in Landa’s
Relacion, p. 356; Cogolludo’s Hist. de Yuc., p. 197;
Brasseur de Bourbourg’s Hist. Nat. Civ., tom. i, p. 76, tom. ii, pp. 10–13.
[359] See Brasseur de Bourbourg’s Hist. Nat. Civ., tom.
ii, p. 18; Torquemada’s Monarq. Ind., tom. ii, p. 52; Herrera’s
Hist. Gen. Dec., iv, lib. x, cap. ii; Landa’s Relacion,
pp. 35–9, 300 et seq.; Echevarria y Veitia, MS., cap. 19,
p. 116 et seq., and Las Casas’ Hist. Apologética, MS., cap. cxxiii.
[360] See for those annals the Perez document in Stephen’s
Yucatan, vol. ii, pp. 465–9; Brasseur de Bourbourg in Landa,
pp. 120–9, and Bancroft, vol. ii, pp. 762–5, and vol. v, p. 624 et seq.
[361] Las Casas, Hist. Apologética, MS., cap. cxxiii,
p. 10, Cogolludo’s Hist. Yuc., p. 190; Torquemada’s Monarq.
Ind., tom. iii, p. 133.
[362] Ixtlilxochitl, Relaciones, in Kingsborough’s
Mexican Antiquities, vol. ix, p. 322.
[365] Ixtlilxochitl fixes the date of the destruction in the
year 229 A.D., Veytia in 107. See further on the Quinames,
Echevarria y Veitia, Historia del Origen de Gentes, MS., tom.
i, p. 33, and Kingsborough’s Mex. Ant., vol. viii, cap. iii,
p. 179. Mendieta’s Hist. Eccl., p. 96, Mexico, 1870. Pineda
in Soc. Mex. Geog. Boletin, tom. iii, p. 346. Brasseur de
Bourbourg, Popol Vuh, pp. lxviii, and Hist. Nat. Civ.,
tom. i, p. 66. Oviedo’s Hist. Gen., tom. iii, p. 539.
Clavigero, Storia Ant. del Messico, tom. i, p. 125. Boturini,
Idea de Una Nueva Historia, pp. 130–5. Humboldt, Vues des
Cordilleres, p. 205, and Orozco y Berra, Geografia de las
Lenguas, pp. 119–24.
[366] Torquemada, Monarq. Ind., lib. iii, cap. vii.
Bancroft, vol. v., p. 206. Orozco y Berra, Geografia, pp. 120,
125, 133. Brasseur de Bourbourg’s Hist. Nat. Civ., tom. i, p. 154.
[367] Orozco y Berra, Geografia, p. 127. Pimentel,
Lenguas Indigenas de Mexico, tom. i, p. 223. Bancroft’s
Native Races, vol. v, p. 204.
[368] Torquemada, Monarq. Ind., tom. i, p. 278.
Brasseur de Bourbourg’s Hist. Nat. Civ., tom. i, pp. 151–61.
[369] Historia Chichimeca, cap. i, in Kingsborough’s
Mex. Ant., vol. ix, p. 205.
[370] Bancroft’s Native Races, vol. v, p. 196, and vol.
ii, p. 112. Torquemada, Monarq. Ind., tom. i, p. 32. Mendieta’s
Hist. Eccl., p. 146.
[371]“Celebraron assimismo los Indios su dicho origen en
antiguos cantares, y tuvieron tan viva la memoria de la torre de
Babel, que la quisieron imitar en America con varios monstruosos
edificias.” He then cites the Pyramid of Cholula as having been built
in commemoration of the Tower of Babel. See Boturini, Idea de Una
Nueva Historia, p. 113.
[372] Boturini’s Idea, p. 111 et seq. Clavigero,
Storia Ant. del Messico, tom. i, pp. 129–31, et tom. ii, p.
6. Kingsborough’s Mex. Ant., especially vol. vi, p. 401,
and Spiegazione delle Tavole del Codice Mexicano, tav. vii,
in Mex. Ant., vol. v, pp. 164–5, and Bancroft’s Native
Races, vol. iii, p. 67; vol. v, p. 200 et seq.
[373] A portion of the work has been printed at Mexico.
[374] Historia Antigua de la Nueva España, MS., tom. i,
cap. i, pp. 6–7.
[375] Alcedo (Diccionario Geografico Historico, tom.
iii, p. 374) says that the Olmecs subsequently migrated southward and
settled Guatemala. While this statement may be true in part, still it
is not probable that any general migration took place, and Guatemala
was certainly populated long before the Olmec power existed.
[376] Ixtlilxochitl, Relaciones, in Kingsborough’s
Mex. Ant., vol. ix, pp. 321–2.
[378] See Prescott’s Conq. Mexico, vol. i, p. 171, on
the Censorial Council; also Ixtlilxochitl, Clavigero and Veytia as
cited by him.
[379] Echevarria y Veitia, Hist. Gentes, MS., tom. i,
p. 29, and Kingsborough, vol. viii, p. 176. Panes, Fragmentos de
Historia, MS., p. 3 (copy in Congressional Library, Washington), as
well as several other authorities.