A somewhat connected chain of events begins with the traditions of the Toltecs upon the plateau of Anahuac. Their farthest ancestors, they supposed, founded the city of Huehue-Tlapallan far to the north, perhaps on the shores of the Colorado River. There they lived from generation to generation, nobody knows how long, until great civil wars broke out in their nation, and a part, deserting their ancient homes, wandered down towards the south. This was in the year 544 of our era.

Guided by their great chief Huematzin, the Toltecs wandered over the sandy plains in the north of Mexico till they came to the land "near the water," fertile and promising, and finally settled in a place they called Tollanzinco. Not far off, in the course of time, they founded their great city of Tollan, now Tula, which became the centre of the Toltec nation.

These people built so well and so much that the name became the word to mean builders. The few ruins left of their capital attest their skill. They felt themselves to be a superior race to that they found in their new home. The Toltecs were tall, robust, and well-formed, of light-sallow complexion, with but little hair on their face. They were wonderful for running, and could run at the greatest speed for hours. Their manners were gentle and refined, as well as their tastes. Yet they were cruel in war as well as brave.

Arrived in their new country, they set themselves to work to till the ground and plant it with all the crops the favorite climate permits. They had Indian corn, chile, frijoles, the beans so beloved to this day by the Mexicans, and other vegetables; these they cultivated with better processes than the former inhabitants had known. Nevertheless, and although the proud Toltecas must have looked down on the native tribes, they took a step dictated by a wise diplomacy, in order to preserve harmony and good-fellowship with their neighbors. They invited the ruler of the Chichemecs, a tribe to the north of them, to provide them a chief from his family, and, much flattered, he sent them his second son.

Some Toltec Richelieu must have planned this scheme, with the intention of keeping the real power in his own hands.

Precious-stone-who-shines (Chalchiuhtlatonac), well pleased to sparkle in a new setting, came to them from the powerful neighboring tribe of the Chichemecs, and governed peacefully for the space of fifty-two years, while the Toltecs planted and reaped, and pursued their gentle way.

They spoke the tongue Nahuatl, giving to it their own dialect. They wrote, and studied the stars, by which they regulated their division of time. It is said they were the first in all Anahuac who knew geography. How much they knew we never shall know, still less how little those before them knew. They knew the properties of plants, how to heal the sick by using them, how to keep well. They were excellent carpenters; they worked precious stones with skill; they wove their garments out of strong or delicate fabrics in many colors and designs, demanding and creating for themselves not only the necessities of life, but the adornments of art and taste. In fact, the Toltecs were a worthy people, averse to war, allied to virtue, to cleanliness, courtesy, and good manners. They detested falsehood and treachery, and held their gods in reverence.

The early faith of the Toltecs was the adoration of the sun, moon, and stars. Especially the power (tecuhtli) which warmed the earth and made it fruitful, giving them thus their chief blessings, they worshipped under the name Tonacatecuhtli, to whom they offered flowers, fruits, and sacrifices of small animals. Polytheism, and the sacrifice of human beings, which was later engrafted on this simple belief by other tribes, had no part in the early religion of the Toltecs.

At the end of the tenth century, when in England the Danes were beginning to trouble the Anglo-Saxons, and Ethelreds and Edreds were retreating before Canutes and Hardicanutes; when across the channel Hugh Capet had put an end to the feeble dynasties of the Carlovingian kings, and was taking for himself the crown of France, began to rule Tecpancaltzin, the eighth of the Toltec chiefs. We cannot tell what manner of court he held, whether rude or splendid. His territory stretched over large distances, and counted many flourishing cities, among them Teotihuacan, Cholollan, Cuernavaca, and Toluca.

Cuernavaca, "where the eagle stops," at an elevation of nearly five thousand feet above the sea, is built upon a headland projecting into a valley between two sharp barrancas. The region is richly watered, and produces now, as in the time of the Toltecs, abundant crops. Fruits also abound there. The winter climate is delightful. The place was captured by CortÉs before he laid siege to the city of Mexico. It became his favorite resort, and the valley was included in the royal reward he received for his Mexican conquests. It was here that he began in Mexico the cultivation of the sugar-cane, and here the Conquistador passed the last years of his life. Traces of the ancient civilization are still to be seen. Behind a house in the town called the Casa de CortÉs is a solitary rock upon which are prehistoric carvings; on the crest of a little hill near by is a lizard about eight feet long carved in stone. Eighteen miles from Cuernavaca are the ruins of Xochicalco, before mentioned.

Toluca is forty-five miles west of the city of Mexico, at an elevation of 8,600 feet above the level of the sea. The scenery all the way from Mexico is of the finest description. The two volcanoes which dominate the valley, covered with snow, are behind, and before us is the equally beautiful Nevada de Toluca, nearly as high as they. It is an extinct volcano, the crater of which is now a lake with a whirlpool in the middle of it. Here the Toltecs had a palace of stone decorated with hieroglyphics. Such was the broad territory over which ruled Tecpancaltzin. The lakes in the valley, much larger than they are now, were his, and all the fertile valleys around them, which his people knew well how to cultivate. His swift runners brought him from sunny Cuernavaca fruits of the tropics. Snow from the Nevadas, even in the hot days of summer, was at his disposition. His warriors kept his neighbors in proper awe, and he lived at peace with all men.

It was then, according to some reckonings, that the mysterious Quetzalcoatl appeared in Tollan. He must have been a real personage, for the tale is deeply rooted in the traditions of the country, of the white man with a long beard who came from the East, and disappeared as mysteriously as he had come, over the Atlantic Ocean. The Toltecs were dark, with scanty beards and short; this stranger was absolutely unlike them. He remained with them twenty years, teaching them the arts of a better civilization. Recent study has busied itself with extinguishing the beams which surround the bright image of this wonderful being. Before the traditions of his greatness are thus swept away, we will preserve them for a little longer.

Quetzalcoatl (The Shining Snake) is sometimes described as one of the four principal gods who shared with the terrible Huitzilopochtli the work of the first creation. Elsewhere he is represented as a man who came to live among the Toltecs, and who disappeared as mysteriously as he came. Between the two accounts of him, then, is every shade of matter-of-fact and miraculous in the tales that are preserved of him. One, shown in an ancient painted writing, now lost, depicted him a youth, fasting seven years alone among the hills, and drawing his blood, because the gods made of him a great warrior, showed how he became chief of Tula, selected by the inhabitants on account of his bravery, and how he built them a great temple. "While he was doing this, Tezcatlipoca came to him, and said that towards Honduras, in a place called Tlapalla, he was to establish his home, and that he must leave Tula and go thither to live and die, and there he should be held to be a god. To this he replied that the heavens and the stars had told him to go within four years. So, after four years were past, he left, taking along with him all the able-bodied men of Tula. Some of these he left in the City of Cholula, and from those the inhabitants are descended. Reaching Tlapalla, he fell sick the same day, and died the following one. Tula remained waste and without a chief nine years."

A legend adds that "his ashes were carried to heaven by handsome birds; the heart followed, and became the morning star."

Baudelier concludes him to have been a prominent gifted Indian leader, perhaps of Toltec origin, perhaps Olmec. He suggests that his career began in the present state of Hidalgo, in which are the ruins of ancient Tula, and that his first stay was there, after which he left that people and moved farther south, and settled at Cholula; perhaps founding there the first settlement, perhaps elevating the tone of the village Indians already settled there. The beneficial effects of the coming of Quetzalcoatl were the introduction, or improvement, of the arts of pottery, weaving, stonework, and feather-work; the organization of government of a higher type, and the introduction of a mode of worship free from human sacrifice. Perhaps his aversion to this bloody custom made him withdraw to the mythical Tlapalla, a place on no map and only known to tradition, which puts it on the sea-coast, and generally on the Gulf of Mexico.

The mystery of his departure and death led to his deification, and the worship of his person became the leading feature of the religion at Cholula.

It is likely that The Shining Serpent developed, if he did not originate, many of the gentle and graceful forms of worship, which still have a great part of the religion of the simple Indians of Mexico, of sacrificing the fruits and flowers of each season to its appropriate divinity and festival.

In Holy Week, now, in the city of Mexico, the shores of the canal leading to the town are decorated with flowers. Native boats float over the water heaped with bright blossoms, and the dark heads of the Indian girls are crowned with wreaths of poppies. They bring these blossoms in masses to decorate the altars of Nuestra SeÑora in the churches. Her image is the symbol of their divinity transferred from the earlier idols their remote ancestors worshipped.

In the National Museum in Mexico is an image in the form of a coiled serpent in pyramidal form—its body covered with feathers—carved of basaltic porphyry. This model, which appears in many of the old monuments, is regarded as the symbol of the mysterious Shining Serpent.

Whatever were his serious claims to distinction, his worshippers invested him with wonderful attributes. His sojourn in their land marked its most prosperous period. In his time the seasons were the fairest, the earth the most productive. Flowers blossomed, fruits ripened without the toil of the gardener. The cotton in its pod turned blue, red, or yellow without the trouble of the dyer, so that the fabrics lightly woven and without fatigue took on rich and harmonious tints. The air was continually filled with perfumes and the songs of sweet birds. Every man loved his neighbor, and all dwelt in peace and harmony together. These were the halcyon days of Anahuac. For twenty years the Toltecs knew no disaster, but flourished and spread under the influence of their strange protector. And then, one day the strange god disappeared from among them, descending to the shores of the Gulf of Mexico, where he bade farewell to the crowd that had followed him, promising, as he did so, that in the fulness of time his descendants, white men like himself, with full beards, should return and instruct them. Then he stepped into a magic bark made of the skins of serpents, and sailed away over an ocean unknown to these simple men towards the fabled land of Tlapalla.

So Lohengrin vanished to the upper air, and as with those he left behind, all their good luck was over for the Toltecs.

They did their best to preserve the memory of Quetzalcoatl. On the top of the pyramid of Cholula, which perhaps their fathers found standing when they reached the haven of their pilgrimage, the Toltecs raised an image of their deity, with features of ebony, although he was white; with a mitre on its head waving with plumes of fire; with a resplendent collar of gold around its neck, turquoise ear-rings, a sceptre all jewelled in one hand, and in the other a strange shield. Such is the description of the Conquistadores, who saw it; and as they destroyed it, and tumbled it down from its lofty site, they should know.

Evil days were coming to the Toltecs.

The traveller in Mexico to-day sees growing all along the sides of the railway huge stiff bunches of the Agave Americana. The leaves are long and pointed with prickles along the edge, growing in a tuft like huge artichokes. Their blue, rather than green, surface has a whitish bloom over it, which makes the plants look as if they had been made of tin and painted some time ago. Sometimes the leaves are very large, and the bunches enormous. When the time comes a stem shoots up from the heart of the tuft to a great height, putting out branches at the top, which blossom in a cluster of yellowish flowers. These branches are symmetrical, and the effect is like a lofty branched candlestick, sometimes forty feet high. The blossoms fade; the dying stalk, like the framework of last year's fireworks, remains a long time; and when these plants, as they often are, are set along the railways, the line of tall bare stems looks not unlike a row of telegraph poles. The blue tin leaves are ever green, and last through many a year.

This agave, or American aloe, is the century-plant, so called from the popular error that it blossoms only once in a hundred years. It is only true so far that each plant blossoms only once and then dies. In tropical regions this process proceeds rapidly; in colder countries, where it is raised artificially, it takes a long time to complete its perfect growth.

The agave is native in the whole region between the tropics of America, where it flourishes from the sandy soil by the sea to table-lands and mountain altitudes. From its natural region it has been transplanted everywhere, and even in cold climates it is cultivated as a green-house plant. In Spain, where it was early transplanted, among the other novelties which the Conquistadores introduced from their new land, it is absolutely at home. Its lofty candelabra are an ornament to Andalusian roadsides, and a barrier for wandering cattle. In Spain it is called pita, which must be a different variety, if not a totally distinct genus from the common plant of Mexico, for the use of its juices for a beverage is totally unknown in the old country, and this certainly would have been discovered there if such properties had not been wanting in the Spanish plant.

For the agave of the Mexicans is their maguey, from which they extract pulque, the national beverage. The agave has served them for many other purposes, from the earliest times. Its bruised leaves, properly dressed and polished, make a sort of paper; its leaves furnish a strong protecting thatch for the roofs of houses; thread can be drawn from its long fibrous texture; the thorns furnish a fair substitute for the pin and needle; and the root, well prepared, is nutritious and palatable as food.

Of all these properties of the agave the Toltecs were cognizant. If their wise friend, The Shining Serpent, knew of other attributes it had, he kept silent. It was reserved for a woman to reveal to her race the fatal gift which lay hidden in the blue-green stubborn leaves of the prickly plant.

Xochitl was the name of the woman who showed to the king, Tecpancaltzin, how to extract from the heart of the maguey a sweet honey to drink, which, from that time to this, has been the delight and the curse of Mexicans. The plains of Apan are celebrated for the production of the finest pulque, in itself a thoroughly wholesome drink, suited to the climate of high regions, and beneficial when taken in moderation. From the root of the maguey, however, strong distilled liquors can be made, called mezcal and tequila, and of these it is best not to drink too much.

The new beverage found favor with the chief of the Toltec tribe, and spread its cheerful influence over his people. He married Xochitl, the woman who had offered him honey extracted from maguey.

The result of this discovery, and the consequence of the marriage, were ruin and dispersion for the proud race of the Toltecs. Meconetzin, (Son of Maguey) ruled at first with prudence and practical wisdom, but his habits deteriorated little by little; he became vicious, and revealed himself to be an insupportable tyrant. The honey in the maguey had begun to ferment.

The Toltecs thenceforth deteriorated in the most disastrous manner. Famines and pests fell upon the land, and invasions of strange peoples. The population was thinned, harried, scattered. Its last chieftain was Topiltzin-Meconetzin (Son of Maguey), who, with his wife, Xochitl, was slain in a sanguinary battle against overpowering enemies. And this was the end of the Toltecs. This may have been in the year 1116 of our era, after a duration of about five hundred and fifty years.

Some historians consider that the Toltecs were not a great race, but simply a tribe of sedentary Indians, more advanced than their neighbors, whose traditions have become with time exaggerated into the tale of a great and powerful nation. How this may be, the tourist at Tula may judge, according to his disposition, romantic or prosaic, by the importance of the ruins left by the vanished race.

The excellent compendios of history written by Payne and Zarate for the use of schools in Mexico still give the dynasties of the kings of Tula, as well as of the other early tribes, as if they were sovereigns of a well-established monarchy, accompanied by a list of the royal succession. According to this, the kingdom of the Toltecs lasted from 720 a.d., the date fixed for the end of their wanderings from Huehue-Tlapallan to Tollan, until 1116 a.d., when their destruction was accomplished and their people dispersed.