This, and more of yet wilder strain continued in the note, shows at least that prior to the coming of the
porque . . . . no es increyble que Dios por medio de vn Angel bueno ordenasse . . . que aquel auiso se diesse.' Herrera, dec. iii. lib. ii. cap. ix. Montezuma now resolved to seek a refuge where none of the threatened evils might reach him. The place selected was Cicalco, 'house of the rabbit,' painted by the myths as an abode of delight, abounding in every product, sown with flowers, and flowing with crystal waters, a place where death never entered. As a preliminary step four human victims were flayed and their spirits sent to Huemac, the ruler of that region, to prepare the way for the living messengers. These consisted of sorcerers, accompanied by dwarfs and hunchbacks to carry the flayed skins as presents. Two hunchbacks were sent with the skins of ten flayed men, says Duran. Entering the cave leading to Cicalco, they were guided by its guardian into the bowels of the earth, and presented themselves before the Aztec Pluto. With humble reverence they proffered the skins with the prayer of Montezuma for admission into that abode of delight and into his service. Unwilling to make an exception to the rule for admission through death's portals, Huemac sent the messengers back with presents, giving the evasive reply that their master should confide to him his sorrows and await relief. On receiving this report Montezuma angrily ordered the men to be cast into prison, and sent other messengers with fresh skins, repeating his request for admission, yet conforming in so far as to ask for an explanation of the many signs abroad. Huemac, again avoiding a direct answer, told them that Cicalco was quite a different place from what they supposed it to be. He and his comrades stayed not of their own accord, but were kept there by a superior power, steeped in abject toil and misery. This unsatisfactory report entailed upon the messengers the same punishment as before. Two Acolhuan chiefs were now entrusted with fresh skins and the request that Huemac should at least explain the signs which threatened the emperor, if he still refused him admission. Among these signs is mentioned a white cloud rising at midnight toward the sky. Propitiated by the higher rank or qualities of these messengers, or by the earnest perseverance of their master, Huemac explained that the sufferings and menaces were the result of his pride and cruelty. Let him amend, and as a preliminary task begin a fast of eighty days. This accomplished, Huemac would meet him at Tlachtonco, on the summit of Chapultepec. Montezuma was so delighted with this answer that he rewarded the chiefs most liberally, and made the necessary arrangements for the government of the empire during his seclusion. Going at the appointed time to Tlachtonco, a brilliant stone ordered him to make certain preparations and return in four days, when he would be conducted to Cicalco. This he did, after enjoining secrecy upon all who had assisted in the matter. Arrayed in a human skin adorned with precious stones, gold, and feathers, he seated himself upon a feathered throne, surrounded by his richly dressed dwarf and hunchback pages, and in this guise awaited Huemac. Soon a light in the distance, brilliant as the sun, announced the approach of the mysterious being, and hope leaped high in Montezuma's breast. It stopped, however, and the emperor was devoured by anxiety. Suddenly a human voice recalled him from his absorption. It was that of the guardian of Tzoncoztli temple, who related that Huemac, interdicted by supreme command from approaching the emperor, had commissioned him to recall his master to duty. His presence is needed in Mexico to direct public affairs and to infuse respect among the hostile nations, who would rise the moment his disappearance became known. What will his subjects think? He must obey the divine command, and remember that he is emperor of the world. Montezuma yielded reluctantly and reëntered his palace, taking to his side the faithful Tzoncoztli guardian, and charging all to keep the secret. Tezozomoc, Hist. Mex., ii. 213-27; and in Kingsborough's Mex. Ant., v. 409, et seq.; Duran, Hist. Ind., MS., ii. 328-45.
