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"No doubt they were emblematic of some religious belief, and, in the minds of the imaginative people passing between them, must have excited feelings of solemn awe. The platform, on the top of the mound, is about sixty feet square, and is crowned by a building measuring forty-three by forty-nine feet. Single doorways face the east, south, and west, having massive lintels of zapote wood, covered with elaborate carvings, and the jambs are ornamented with sculptured figures, one of which is represented in the accompanying engraving. The sculpture is much worn, but the head-dress of feathers, and portions of the rich attire, still remain. The face is well preserved, and has a dignified aspect. All the other jambs are decorated with sculptures of the same general character, and all open into a corridor six feet wide, extending around three sides of the building."* The interior of this building was ornamented with very elaborate but much obliterated carvings.

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The sacred character of this remarkable structure is apparent at first glance, and it is equally obvious that the various sculptures must have some significance. The entrance between the two colossal serpents' heads reminds us at once of Gomera's description of the entrance to the temple of Quetzalcoatl in Mexico, which "was like unto the mouth of a serpent, and which was a thing to fear by those who entered in thereat." The circumstance that these heads are feathered, seems further to connect this temple with the worship of that divinity. But in the figures sculptured upon the jambs of the entrances, and which, Mr. Stephens observes, were of the same general character throughout, we have further proof that this structure was dedicated to a serpent divinity. It will be observed that the dignified personage there represented is accompanied by a feathered serpent, the folds of which are gracefully arranged behind the figure, and the tail of which is marked by the rattles of the rattle-snake,the distinguishing mark of the monumental serpent of the continent, whether represented in the carvings of the mounds, or in the sculptures of Central America. This temple, we may therefore reasonably infer, was

* Stephens' Yucatan, vol. ii. p. 314.

sacred to the benign Quetzalcoatl, or a character corresponding to him, whose symbolical serpent guarded the ascent to the summit, and whose imposing representation was sculptured on its portals. This inference is supported by the fact that, in the Mexican paintings, the temples of Quetzalcoatl are indicated by a serpent entwined around or rising above them, as in the following example from the Codex Borgianus, in Kingsborough, fol. 33.

FIG. 49. TEMPLE OF QUETZALCOATL, FROM A MEXICAN MSS.

The entire painting represents a priest making a sacrifice by fire.

But this is not all. We have already said that amongst the Itzaes, "holy men," the founders of Chichen-itza, and afterwards of Mayapan, there was a character corresponding, in many respects, with Quetzalcoatl, named KU KULCAN, or CuCULCAN. Torquemada, quoted by Cogolludo, asserts that this was but another name for Quetzalcoatl.* Cogolludo himself speaks of Ku Kulcan as "one who had been a great captain among them," and was afterwards worshipped as a god.

*Hist. Yucatan, p. 197.

Herrara states that he ruled at Chichen-itza; "that all agreed that he came from the westward, but that a difference exists as to whether he came before or afterwards, or with the Itzaes. But," he adds, "the NAME of the structure at Chichen-itza, and the events of that country after the death of the lords, show that Cuculcan governed with them. He was a man of good disposition, not known to have had wife or children, a great statesman, and therefore looked upon as a god, he having contrived to build another city in which business might be managed. To this purpose they pitched upon a spot eight leagues from Merida, where they made an enclosure of about an eighth of a league in circuit, being a wall of dry stone, with only two gates.* They built temples, calling the GREATEST of Near the enclosure were the houses of the prime men, among whom Cuculcan divided the land, appointing towns to each of them.

them Cuculcan.

"This city was called Mayapan, (the standard of Maya,) the Mayan being the language of the country. Cuculcan governed in peace and quietness, and with great justice, for some years, when, having provided for his departure, and recommended to them the good form of government which had been established, he returned to Mexico the same way he came, making some stay at Chanpotan, where, as a memorial of his journey, he erected a structure in the sea, which is to be seen to this day."+

We have here the direct statement that the principal structure at Mayapan, which will shortly be described, was called Cuculcan; and from the language of Herrara, italicised above, the conclusion is irresistible that the principal structure at Chichen-itza was also called by the same name. These are extremely interesting facts, going far to show that the figure represented in the "Castillo," and which we have identified, upon other evidence, as being that of a personage corresponding to Quetzalcoatl, is none other than the figure of the demi

* Mr. Stephens found traces of these walls, but of greater extent than here stated. See Travels in Yucatan, vol. i. p. 131.

Herrara, Hist. America, vol. iv. pp. 162, 163.

god KU KULCAN, or CUCULCAN, to whose worship the temple was dedicated, and after whom it was named.

If we consult the etymology of the name Ku KULCAN, We shall have further and striking evidence in support of this conclusion. Ku in the Mayan language means God, and can, serpent. We have, then, Ku KulCAN, GOD-Kul-SERPENT, or SERPENT GOD. What KUL signifies it is not pretended to say, but we may reasonably conjecture that it is a qualifying word to can, serpent. Kukum is feather, and it is possible that by being converted into an adjective form, it may change its termination into Kukul. The etymology may therefore be, Kukumcan Feather-Serpent, or Kukulcan Feathered Serpent. We, however, repose upon the first explanation, and unhesitat ingly hazard the opinion that, when opportunity is afforded of ascertaining the value of Kul, the correctness of our conclusions will be fully sustained.

And here we may also add that the etymology of KINCHAHAN, the name of the principal God of the Mayas, and corresponding to Tonacatlcoatl of Mexico, is precisely the same with that of the latter. Kin is Sun in the Mayan language, and Chahan, as every one acquainted with the Spanish pronunciation well knows, is nothing more than a variation in orthography for Cään or Can, Serpent.* KIN CHAHAN, KINCAAN, or KINCAN, is therefore SUN SERPENT.†

We have said that Quetzalcoatl may be regarded as the incarnation of Tezcatlipoca, or Tonacatlcoatl, corresponding to the Buddha of the Hindus. This observation was based upon the coincidences in their origin, character, and teachings. But there are some remarkable coincidences between the temples dedicated to the worship of these two great teachers,—or, perhaps we should say, between the religious structures of Central America and Mexico, and those of Hindustan, and the

* I have had the Mayan name for serpent pronounced to me by several Mayan Indians, and find that it is Chahan, Cha-han or Cään.

+ Mr. McCulloh, on the authority, at second hand, of Ayeta, states (Res., p. 318) that Ku Kulcan was represented with a wheel of fire. This was the symbol of the principal war-god, Kak Upacat, who was supposed to carry a shield of fire. Kak means fire.-(Cogulludo, p. 196.)

islands of the Indian Archipelago, which deserve attention. Some of these will be noticed in this connection.

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From the top of the lofty temple at Chichen-itza, just described, Mr. Stephens saw, for the first time, groups of columns or upright stones, which, he observes, proved, upon examination, to be among the most remarkable and unintelligible remains he had yet encountered. 'They stood in rows of three, four, and five abreast, many rows continuing in the same direction, when they collectively changed and pursued another. They were low, the tallest not more than six feet high. Many had fallen, in some places lying prostrate in rows, all in the same direction, as if thrown down intentionally. In some cases they extended to the bases of large mounds, on which were ruins of buildings and colossal fragments of sculptures, while in others they branched off and terminated abruptly. I counted three hundred and eighty, and there were many more; but so many were broken, and lay so irregularly, that I gave up counting them.”

Those represented by Mr. Stephens, in his plate, occur in immediate connection with the temple above described, and enclose an area nearly four hundred feet square.*

In the third volume of the Transactions of the Royal Asiatic Society is an account of the ruined temples of the ancient city of Anarájapura, (situated in the centre of the island of Ceylon,) by Capt. Chapman, of the British army. The remarkable character of these ancient structures, and the decided resemblances which they sustain to those of Central America, and particularly to the group of Chichen-itza, justify a somewhat detailed

notice of them.

According to the native records, Anarajapura was, for a period of thirteen hundred years, both the principal seat of the religion of the country, and the residence of its kings. It abounded in magnificent buildings, sculptures, and other works of art, and was, as it still is, held in the greatest veneration by the followers of Buddha, as the most sacred spot on the island.

* "Travels in Yucatan," vol. i. p. 319.

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