CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS
The Mexican Idea of the Creation
“In the year and in the day of the clouds,” writes Garcia in hisOrigin de los Indias, professing to furnish the reader with a translation of an original Mixtec picture-manuscript, “before ever were years or days, the world lay in darkness. All things were orderless, and a water covered the slime and ooze that the earth then was.” This picture is common to almost all American creation-stories.1The red man in general believed the habitable globe to have been created from the slime which arose above the primeval waters, and there can be no doubt that the Nahua shared this belief. We encounter in Nahua myth two beings of a bisexual nature, known to the Aztecs as Ometecutli-Omeciuatl (Lords of Duality), who were represented as the deities dominating the genesis of things, the beginning of the world. We have already become acquainted with them inChapter II(see p.104), but we may recapitulate. These beings, whose individual names were Tonacatecutli and Tonacaciuatl (Lord and Lady of our Flesh), occupy the first place in the calendar, a circumstance which makes it plain that they were regarded as responsible for the origin of all created things. They were invariably represented as being clothed in rich, variegated garments, symbolical of light. Tonacatecutli, the male principle of creation or world-generation, is often identified with the sun- or fire-god, but there is no reason to consider him as symbolical of anything but the sky. The firmament is almost universally regarded by Americanaboriginal peoples as the male principle of the cosmos, in contradistinction to the earth, which they think of as possessing feminine attributes, and which is undoubtedly personified in this instance by Tonacaciuatl.
In North American Indian myths we find the Father Sky brooding upon the Mother Earth, just as in early Greek creation-story we see the elements uniting, the firmament impregnating the soil and rendering it fruitful. To the savage mind the growth of crops and vegetation proceeds as much from the sky as from the earth. Untutored man beholds the fecundation of the soil by rain, and, seeing in everything the expression of an individual and personal impulse, regards the genesis of vegetable growth as analogous to human origin. To him, then, the sky is the life-giving male principle, the fertilising seed of which descends in rain. The earth is the receptive element which hatches that with which the sky has impregnated her.
Ixtlilxochitl’s Legend of the Creation
One of the most complete creation-stories in Mexican mythology is that given by the half-blood Indian author Ixtlilxochitl, who, we cannot doubt, received it directly from native sources. He states that the Toltecs credited a certain Tloque Nahuaque (Lord of All Existence) with the creation of the universe, the stars, mountains, and animals. At the same time he made the first man and woman, from whom all the inhabitants of the earth are descended. This “first earth” was destroyed by the “water-sun.” At the commencement of the next epoch the Toltecs appeared, and after many wanderings settled in Huehue Tlapallan (Very Old Tlapallan). Then followed the second catastrophe, that of the “wind-sun.” The remainder of the legend recounts how mighty earthquakes shook the world and destroyedthe earth-giants. These earth-giants (Quinames) were analogous to the Greek Titans, and were a source of great uneasiness to the Toltecs. In the opinion of the old historians they were descended from