IN

.... By ...
DANIEL O. A.n., n.D., LL.D., D.Se.,
Professor or Amerioan Aroheeology and in the
Univereityof
[WI T
PLEA.:.iE N')TI r.E.

IN
.... By ...
DANIEL O. A.n., n.D., LL.D., D.Se.,
Professor or Amerioan Aroheeology and in the
Univereityof
[WI T
PLEA.:.iE N')TI r.E.

,
I
,.I
in Native .American Folk-lore and
Daniel G. M.D.
the American 5,
CONTENTS.
1. The words NaguaZ. 2. The Earliest Refer
ence to 3. The Navalli of the Aztecs; their Classes and
Pretended Powers. 4. The Sacred Intoxicants; the the Ololtuh,
qui, the TMpatli, the Faa: lIa, etc. 5. and dur-
ing Intoxication. 6. The Naualli of IVlodern Mexico. 7. The Tonal
and the of the Nahuas. 8. The
Aztec The Personal Guardian
Spirit.
10. Folklore of the Mixe Indians. U.
the Zapotecs. 12. Similar Arts of the Mixtecs.
apas, as Described by Nunez de Ill.
Among the Cakchiquels and Pokonchis of Guatemala. 15.
The Metamorphoses of Gukumatz. 16. Modern Witchcraft in Yucatan
and Central America; the Z .. horis and Padrinos.
17. Fundamental of Hatred of the Whites and of
18. Its and Extent its Priesthood. 1!}. liS
Influence in the Native Revolts against the Spanish Power. 20. Ex
alted Position of Woman in Naguli1ism. This a Survival from An
clent Times. 22. A Native Joan of Arc. 2a. Modern of
24. The and the
Votan, 'etc. 25. The Sacred
the 27. Fire
,,..,,'p.lmr,,,; Oztoteotl,
3 and 7. 26.
28. Fire
Ceremonies of the Modern 2U. Secret of Fire
30. The Cbalcbiuites, or Sacred Green 31. The
Sacred Tree and the Tree of Life. 32. The Cross and its
33: The Lascivious Rites of the 3", Their Re
lation to the of the Serpent and the Phallus.
35. Confusion of Christian and Native Ideas; of
Zapotl::C and Nahuatl
mal Transformation in the Old World.
in the Old World. 41. Scientific
42. Conclusion.
36. The Inquisition and
38. The Hoot Na in
Doctrine of Personal
1".' ... ",""' .. 0 of
REPRINTED FEB. 23, l8!}4, FROlil PROC. AllER. PHILOS. soc., VOL. XXXIII.
,
I
,.I
in Native .American Folk-lore and
Daniel G. M.D.
the American 5,
CONTENTS.
1. The words NaguaZ. 2. The Earliest Refer
ence to 3. The Navalli of the Aztecs; their Classes and
Pretended Powers. 4. The Sacred Intoxicants; the the Ololtuh,
qui, the TMpatli, the Faa: lIa, etc. 5. and dur-
ing Intoxication. 6. The Naualli of IVlodern Mexico. 7. The Tonal
and the of the Nahuas. 8. The
Aztec The Personal Guardian
Spirit.
10. Folklore of the Mixe Indians. U.
the Zapotecs. 12. Similar Arts of the Mixtecs.
apas, as Described by Nunez de Ill.
Among the Cakchiquels and Pokonchis of Guatemala. 15.
The Metamorphoses of Gukumatz. 16. Modern Witchcraft in Yucatan
and Central America; the Z .. horis and Padrinos.
17. Fundamental of Hatred of the Whites and of
18. Its and Extent its Priesthood. 1!}. liS
Influence in the Native Revolts against the Spanish Power. 20. Ex
alted Position of Woman in Naguli1ism. This a Survival from An
clent Times. 22. A Native Joan of Arc. 2a. Modern of
24. The and the
Votan, 'etc. 25. The Sacred
the 27. Fire
,,..,,'p.lmr,,,; Oztoteotl,
3 and 7. 26.
28. Fire
Ceremonies of the Modern 2U. Secret of Fire
30. The Cbalcbiuites, or Sacred Green 31. The
Sacred Tree and the Tree of Life. 32. The Cross and its
33: The Lascivious Rites of the 3", Their Re
lation to the of the Serpent and the Phallus.
35. Confusion of Christian and Native Ideas; of
Zapotl::C and Nahuatl
mal Transformation in the Old World.
in the Old World. 41. Scientific
42. Conclusion.
36. The Inquisition and
38. The Hoot Na in
Doctrine of Personal
1".' ... ",""' .. 0 of
REPRINTED FEB. 23, l8!}4, FROlil PROC. AllER. PHILOS. soc., VOL. XXXIII.
The
current in
land
any
and
4
as a
which united many and
and Central America into
and the which had
them on a par with the famed thaumatur.
and theodidacts of the Old World; and which
even into our own the and forms of a
ritual.
I have referred to this
secret and now believe it worth while to
collect my scattered notes and all that I have found of
value about the
of America. exten-
sion and endeavor to discover what its secret influence
was and is.
2. The earliest
which the historian Herrera
the of
It is as follows:
rites is that
in in
of Honduras.
.. The Devil was accustomed to deceive these natives by to
them in tbe form 01 II. lion, tiger. coyole, lizard, snake, bird, or other ani-
maL To these appearances they the name which is as
much as to Fay, guardillDS or cumpaDions; lind wben l'uch an animal
dies, so does the IndiliiD to whom it was The way such an alli
ance was lormed was thus: The Indian r!'paired to some very retired spot
* These words occur a number of times In the Engll'h tmnslatioil, publisbed at Lon-
don in 1822, of Dr. l'aul Felix Cabrera's Te:nro OrUico Americano. The form nagual in-
stead of nahual, or """aI, or nal1'al bas been g ~ n e r n y adopted and sbould be preferred.
t For ill stance, in .. The Names of tbe Gods in tbe Klebe Myth.," pp. 21, 2'2, in Pro-
ceedings of American Philofj()phical Society, 1881; Annals of the Cakchiquell, Introduc-
tion, p. 46; E,aoys of an Americanillt, p. 170, etc.
The
current in
land
any
and
4
as a
which united many and
and Central America into
and the which had
them on a par with the famed thaumatur.
and theodidacts of the Old World; and which
even into our own the and forms of a
ritual.
I have referred to this
secret and now believe it worth while to
collect my scattered notes and all that I have found of
value about the
of America. exten-
sion and endeavor to discover what its secret influence
was and is.
2. The earliest
which the historian Herrera
the of
It is as follows:
rites is that
in in
of Honduras.
.. The Devil was accustomed to deceive these natives by to
them in tbe form 01 II. lion, tiger. coyole, lizard, snake, bird, or other ani-
maL To these appearances they the name which is as
much as to Fay, guardillDS or cumpaDions; lind wben l'uch an animal
dies, so does the IndiliiD to whom it was The way such an alli
ance was lormed was thus: The Indian r!'paired to some very retired spot
* These words occur a number of times In the Engll'h tmnslatioil, publisbed at Lon-
don in 1822, of Dr. l'aul Felix Cabrera's Te:nro OrUico Americano. The form nagual in-
stead of nahual, or """aI, or nal1'al bas been g ~ n e r n y adopted and sbould be preferred.
t For ill stance, in .. The Names of tbe Gods in tbe Klebe Myth.," pp. 21, 2'2, in Pro-
ceedings of American Philofj()phical Society, 1881; Annals of the Cakchiquell, Introduc-
tion, p. 46; E,aoys of an Americanillt, p. 170, etc.
The
current in
land
any
and
4
as a
which united many and
and Central America into
and the which had
them on a par with the famed thaumatur.
and theodidacts of the Old World; and which
even into our own the and forms of a
ritual.
I have referred to this
secret and now believe it worth while to
collect my scattered notes and all that I have found of
value about the
of America. exten-
sion and endeavor to discover what its secret influence
was and is.
2. The earliest
which the historian Herrera
the of
It is as follows:
rites is that
in in
of Honduras.
.. The Devil was accustomed to deceive these natives by to
them in tbe form 01 II. lion, tiger. coyole, lizard, snake, bird, or other ani-
maL To these appearances they the name which is as
much as to Fay, guardillDS or cumpaDions; lind wben l'uch an animal
dies, so does the IndiliiD to whom it was The way such an alli
ance was lormed was thus: The Indian r!'paired to some very retired spot
* These words occur a number of times In the Engll'h tmnslatioil, publisbed at Lon-
don in 1822, of Dr. l'aul Felix Cabrera's Te:nro OrUico Americano. The form nagual in-
stead of nahual, or """aI, or nal1'al bas been g ~ n e r n y adopted and sbould be preferred.
t For ill stance, in .. The Names of tbe Gods in tbe Klebe Myth.," pp. 21, 2'2, in Pro-
ceedings of American Philofj()phical Society, 1881; Annals of the Cakchiquell, Introduc-
tion, p. 46; E,aoys of an Americanillt, p. 170, etc.
\
I
l
5
and there appealed to the slrellms, rocks and trees around him, and weep-
ing, implored for himself Ihe flivors had conferred on his ancestors.
He then sacrificed a or a fowl, and drew blood from his tongue, or
his ears, or other part'! of his body, and turned to sleep. Either in his
dreams or half awake, he would see some one of those animals or birds
above mentioned, wbo would say to him, 'On such a go bunting and
the first animal or bird you sce will be my form, and I shall remain your
companion and Nagual for all time.' Thus their became so
close that when one died so did the other; and without such a Nagual the
natives believe no one can become rich or powerlul."
appears to have been
the akin to
most of the area of what is now
I shall say ,,, .. m,,,r.nln
enchantress whom their traditions recalled as the
teacher of their ancestors and the founder of their nation.
What I would now call attention to is the-fact that in none of
the dialects of the
guages
3. We do
the proper name
the same
them
Mexican or Aztecan stock of lan-
sense in which it is
evidence that
in that stock.
which is
a number of derivatives from
this very all of
The
persons, seem
The earliest source of information
in his invaluable
"The naunZli, or is he who men and sucks the
blood of children the night, He is well skilled in tbe practice of
Ihis trade, he knows all the arts of sorcery (nauaZlotl) and employs tbem
with and IIhilily; hut for the benefit of men not for their
Historia de l<U Indi/ll8 OCcidentale., Dec, iv, Lib. viii, cap. 4.
t More especially It is the territory of the Choni dIalect. spoken to this day In the
vicInity of the famous ancient city of Copan, Honduras. Cerquln lies In the mountains
nearly due C1Ult of this celebrated site. On tile Chon!, !!ee Stoll, Z",. Ethnographic der Re-
puWi.\: Guatemala, pp. 106-9.
\
I
l
5
and there appealed to the slrellms, rocks and trees around him, and weep-
ing, implored for himself Ihe flivors had conferred on his ancestors.
He then sacrificed a or a fowl, and drew blood from his tongue, or
his ears, or other part'! of his body, and turned to sleep. Either in his
dreams or half awake, he would see some one of those animals or birds
above mentioned, wbo would say to him, 'On such a go bunting and
the first animal or bird you sce will be my form, and I shall remain your
companion and Nagual for all time.' Thus their became so
close that when one died so did the other; and without such a Nagual the
natives believe no one can become rich or powerlul."
appears to have been
the akin to
most of the area of what is now
I shall say ,,, .. m,,,r.nln
enchantress whom their traditions recalled as the
teacher of their ancestors and the founder of their nation.
What I would now call attention to is the-fact that in none of
the dialects of the
guages
3. We do
the proper name
the same
them
Mexican or Aztecan stock of lan-
sense in which it is
evidence that
in that stock.
which is
a number of derivatives from
this very all of
The
persons, seem
The earliest source of information
in his invaluable
"The naunZli, or is he who men and sucks the
blood of children the night, He is well skilled in tbe practice of
Ihis trade, he knows all the arts of sorcery (nauaZlotl) and employs tbem
with and IIhilily; hut for the benefit of men not for their
Historia de l<U Indi/ll8 OCcidentale., Dec, iv, Lib. viii, cap. 4.
t More especially It is the territory of the Choni dIalect. spoken to this day In the
vicInity of the famous ancient city of Copan, Honduras. Cerquln lies In the mountains
nearly due C1Ult of this celebrated site. On tile Chon!, !!ee Stoll, Z",. Ethnographic der Re-
puWi.\: Guatemala, pp. 106-9.
6
injury. Those who have recourse to such arts for evil intents injure the
bodies of their victims, cause them to lose their reason and smother them.
These are d necromancers."
It is amining ti.le f the Roman
clergy in the Church d ith any such
lenient e ibly harmless, cial, exercise
of these ces. We find planation of
what they were, preserved in a work 0 lOS ruc 10 0 confessors,
published by Father Juan Bautista, at Mexico, in the year 1600 .
.. There are magicians who call themselves teciulttlazque, t and also by
the term nanaltUallin, who conjure the clouds when there is danger of
hail, 80 that the crops may not be injured. They c,m also make a stick
look like a serpent, a mat like a centipede, a piece of stone like a scorpion,
and simila thers of these na ansform them-
selves to a egun la aparenci dog or a weasel.
Others ag form of an owl, sel ; and when
one is pre em, they will a ock, now as an
owl, and I. These call th altin."t
There attempt in this nfused state-
ment to distinguish between an actual transformation, and one
which only appears such to the observer.
In another work of similar character, published at Mexico a
few years later, the" Road to Heaven," of Father Nicolas de
Leon, we find a series of questions which a confessor should
put to flock suspect necromantic
practices I to us quite these occult
practitio eyed to do. T ds as follows,
the ques t in the mouth
" Art th ? Dost thou fo reading signs,
or by interpreting dreams, or by water, making circles and figures on its
surface? Dost thou sweep and ornament with flower garlands the places
where idols are p r e ~ e r v e d Dost thou know certain words with which to
conjure for success in hunting, or to bring rain?
.. Dost thou suck the blood of others, or dost thou wander about at
night, calIing upon the Demon to help thee! Hast thou drunk peyotl, or
bast tbou s to drink, in ord crets, or to dis
cover whe t articles were? w how to speak
to vipers i at tbey obey the
* Bernard storia de la Nueva &
t Derived conjure against hal hall. Alonso de
Molina, Vo nb voce.
l Bautista. CIIJII para loB CunleBtJ7'e., fo!. 11 e
l Nicolas de Leon, GUmino del Oielo, fo!. 111 (Mexico, 1611).
by Google
6
Those who have recourse to such arts for evil intents the
bodies of their victims, cause them to lose their reason and smother them.
These are wicked men and necromancers. "if
It is evident on later works of the Roman
in Mexico that the Church did not look with any such
lenient eye on the or even
of these devices. We find a further
what were, in II. work of instruction to
Father Juan at in the year 1600.
"There are magicians who call themselves tuiulltlazque,t and also by
the term nanallUal!in, who the clouds when there Is danger of
hail, so that the crops may not be They c<m also make a stick
look like a serpent, a mat like a centipede, a piece of stone like a scorpion,
and similar deceptions. Others o! these nanahualtin will transform them-
selves to all appearances (seguula aparencia), into a a dog ora weasel.
Others again will take the form of an owl, a cock, or a weasel; and when
one is preparing to seize them, they will appear now as a cock, now as an
owl, and again as a weasel. These call themselves nanahualtin.
There is an evident in this somewhat confused state-
ment to between an actual and one
which appears such to the observer.
In another work of similar
few years the" Road to
we find a series of
to any of his flock
reveal to us
were believed to do. The passage reads as
in the mouth of the
? Dost thou foretell events by
or by dreams, or by water, circles and figures on its
surface? Dost thou sweep and ornament with !lower the places
where idols are Dost thou know certain words with which to
conjure for success in hunting, or to bring rain?
"Dost thou suck the blood of others, or dost thou wander about at
calling upon the Demon to help thee! Hast thou drunk peyotl, or
hast thou given it to others to drink, in order to find out secrets, or to dis-
cover where stolen or lost articles were? Dost thou know how to speak
to vipers in such words that they thee?"
* Bernardino de SlLhagun, HUIt(Jl'ia de la Nueva
Derived from teciuhtlaza, to conjure against
Vooohulario MtZicallO, suh voce.
Lib. x, cap. 9.
itself from hall. Alonso de
Bautista .A.clvertencw para lOB Can!e_el, fol. 112 (Mexico, 16(0).
de Leon, camino ad Oielo, Col. 111 (MeXiCO, 1611).
6
Those who have recourse to such arts for evil intents the
bodies of their victims, cause them to lose their reason and smother them.
These are wicked men and necromancers. "if
It is evident on later works of the Roman
in Mexico that the Church did not look with any such
lenient eye on the or even
of these devices. We find a further
what were, in II. work of instruction to
Father Juan at in the year 1600.
"There are magicians who call themselves tuiulltlazque,t and also by
the term nanallUal!in, who the clouds when there Is danger of
hail, so that the crops may not be They c<m also make a stick
look like a serpent, a mat like a centipede, a piece of stone like a scorpion,
and similar deceptions. Others o! these nanahualtin will transform them-
selves to all appearances (seguula aparencia), into a a dog ora weasel.
Others again will take the form of an owl, a cock, or a weasel; and when
one is preparing to seize them, they will appear now as a cock, now as an
owl, and again as a weasel. These call themselves nanahualtin.
There is an evident in this somewhat confused state-
ment to between an actual and one
which appears such to the observer.
In another work of similar
few years the" Road to
we find a series of
to any of his flock
reveal to us
were believed to do. The passage reads as
in the mouth of the
? Dost thou foretell events by
or by dreams, or by water, circles and figures on its
surface? Dost thou sweep and ornament with !lower the places
where idols are Dost thou know certain words with which to
conjure for success in hunting, or to bring rain?
"Dost thou suck the blood of others, or dost thou wander about at
calling upon the Demon to help thee! Hast thou drunk peyotl, or
hast thou given it to others to drink, in order to find out secrets, or to dis-
cover where stolen or lost articles were? Dost thou know how to speak
to vipers in such words that they thee?"
* Bernardino de SlLhagun, HUIt(Jl'ia de la Nueva
Derived from teciuhtlaza, to conjure against
Vooohulario MtZicallO, suh voce.
Lib. x, cap. 9.
itself from hall. Alonso de
Bautista .A.clvertencw para lOB Can!e_el, fol. 112 (Mexico, 16(0).
de Leon, camino ad Oielo, Col. 111 (MeXiCO, 1611).
7
4. This passage lets
claims and of the
item is that of their use of the a decoction of
which it appears a
This is the native Nahuatl
it is one of the a
It is referred to in several pas-
says that it grows in southern
.l. ... "",,'\Ov, and that the Aztecs derived their of it from
the older" Chichimecs." It was used as an intoxicant .
.. Those who eat or drink or this peyotl see visions, wbich are some
times and sometimes ludicrous. Tbe intoxication it causes lasts
The Chichimecs believed that it gave them courage in time
and diminished the pangs of and thirst.
Its use was continued until a late and very
not died out. Its and method
are the
ities in the year
.. Peyote: Made from a species of about the size of a hilliard
ball, which grows in and sterile soil. The natives chew it, and throw
it into a wooden mortar, where it is left to ferment, some leaves of tobacco
added to it pungency. consume it in this form, eome
limes with slices of peyote itself, in their most solemn festivities, although
it dulls the intellect and induces and burtful visions (sombrus
muy funestas).
The was not the
the soul into the condition of h"nn"ta
VVe have abundant evidence that
seeds of the called in Nahuatl the UU,'H''''L'U"'
.. Pll.!IO Y Troncoso, In Anal'" del ,Vuleo Naciondl de Mexico, Tom. Ili, p. ISO.
t Sahagun, HUitoria It<! Nueva K8pafla, Lib. I, 29, and Ub. Ii, cap. 7, Hernandez has
the following on the mysteriouR properties of plant: Illud ferunt de hac radlce
mirablle (sl modo fides sit vulgatllll!imre inter eos rei habendre), devorantes lIIam quodli-
bet praesagire ; velut an sequent! die hostes slnt Impetum in eos facturl?
Anne 1IIos maneant tempera? Qui. aut ",liud quidpiam furto sub-
r!pruerlt? Et ad hune modnm alia, quibus hnjUJlmodl medleamine oogno-
leendis." Franciscll!l HemandUJ!, Hi8toria Plantarnm l\"OVIJe HilpanitJe, Tom. ill, p. 71
(Ed., Madrid, 1790).
:t Diccionarlo Univerlal, Appendlce, Tom. i, p. 360 (Mexico, 18116).
7
4. This passage lets
claims and of the
item is that of their use of the a decoction of
which it appears a
This is the native Nahuatl
it is one of the a
It is referred to in several pas-
says that it grows in southern
.l. ... "",,'\Ov, and that the Aztecs derived their of it from
the older" Chichimecs." It was used as an intoxicant .
.. Those who eat or drink or this peyotl see visions, wbich are some
times and sometimes ludicrous. Tbe intoxication it causes lasts
The Chichimecs believed that it gave them courage in time
and diminished the pangs of and thirst.
Its use was continued until a late and very
not died out. Its and method
are the
ities in the year
.. Peyote: Made from a species of about the size of a hilliard
ball, which grows in and sterile soil. The natives chew it, and throw
it into a wooden mortar, where it is left to ferment, some leaves of tobacco
added to it pungency. consume it in this form, eome
limes with slices of peyote itself, in their most solemn festivities, although
it dulls the intellect and induces and burtful visions (sombrus
muy funestas).
The was not the
the soul into the condition of h"nn"ta
VVe have abundant evidence that
seeds of the called in Nahuatl the UU,'H''''L'U"'
.. Pll.!IO Y Troncoso, In Anal'" del ,Vuleo Naciondl de Mexico, Tom. Ili, p. ISO.
t Sahagun, HUitoria It<! Nueva K8pafla, Lib. I, 29, and Ub. Ii, cap. 7, Hernandez has
the following on the mysteriouR properties of plant: Illud ferunt de hac radlce
mirablle (sl modo fides sit vulgatllll!imre inter eos rei habendre), devorantes lIIam quodli-
bet praesagire ; velut an sequent! die hostes slnt Impetum in eos facturl?
Anne 1IIos maneant tempera? Qui. aut ",liud quidpiam furto sub-
r!pruerlt? Et ad hune modnm alia, quibus hnjUJlmodl medleamine oogno-
leendis." Franciscll!l HemandUJ!, Hi8toria Plantarnm l\"OVIJe HilpanitJe, Tom. ill, p. 71
(Ed., Madrid, 1790).
:t Diccionarlo Univerlal, Appendlce, Tom. i, p. 360 (Mexico, 18116).
esteem for this purpose.
tholome de Al va the
follows:
is
8
and leaI'D as
Hast thou loved
any created it, upon it as Gnd, and worshiping it?
"Answer. I have loved God with all my ; but sometimes I have
believed in dreams, and also I bave believed in the sacred herbs, the
peyotl, and the ; and in other such things (ont'cneitocilc in temictli,
in z'ulitzintli, in peyotl, in ololiuhqui, yhuan ill ocuquitlamantli). "*
The seeds of the appeal' to have been
were the efficient element in the
known as "the divine l! about which
we find some information in the works of Father de
who lived in Mexico in the middle of the seventeenth
.. The pagan priests made use of an ointment composed of insects, 8uch
as scorpions, centipedes and the like, which the neophytes in the
temples prepared. burned these insects in a basin, collected tbe
ashel'<, and rUbbed it up with green tobacco leaves, living worms and in-
sects, and the seeds of a plant called which bas the
power of inducing visions, lind the effect of which is to tbe rl'lIson
ing powers. Under the influence of this ointment, they conversed with
the Devil, and be witb tbem, practicing his upon them.
also believed that it protected tbem, so they had no fear of going into the
woods at night.
"This was also them as a in various diseases, and
the influence of the tobacco and the o!oliu!;qui was attributed
by them to divine agency. There are sume in our own who make
use of this ointment fur sorcery, shutting tbemselves up, and their
reason under its influence; some old men and old women, who
are prepared to fllll an easy prey to tbe Devil.
The botanist Hernandez observes that another name for this
was
contain a narcotic
num, of which the
of its use in the sacred rites in these words:
"Indorum sacrifici. cum videri volebant verslI.ri cum
eponsa accipere ab eis, ell. vescehantur planta, ut desiperent,
phantasmata et demonum observatium circumspectarent,'t
,. Conjeulooorio Mayor y Menor en lenqua f01. 8, verso (Mexico, 1634).
Vetallcurt, Teat,,, Mexican". Trat. tli, cap. 9.
Hernandez, Hiltoria Plamarum Novz HispaniJr, Tom. iii, p. 32.
esteem for this purpose.
tholome de Al va the
follows:
is
8
and leaI'D as
Hast thou loved
any created it, upon it as Gnd, and worshiping it?
"Answer. I have loved God with all my ; but sometimes I have
believed in dreams, and also I bave believed in the sacred herbs, the
peyotl, and the ; and in other such things (ont'cneitocilc in temictli,
in z'ulitzintli, in peyotl, in ololiuhqui, yhuan ill ocuquitlamantli). "*
The seeds of the appeal' to have been
were the efficient element in the
known as "the divine l! about which
we find some information in the works of Father de
who lived in Mexico in the middle of the seventeenth
.. The pagan priests made use of an ointment composed of insects, 8uch
as scorpions, centipedes and the like, which the neophytes in the
temples prepared. burned these insects in a basin, collected tbe
ashel'<, and rUbbed it up with green tobacco leaves, living worms and in-
sects, and the seeds of a plant called which bas the
power of inducing visions, lind the effect of which is to tbe rl'lIson
ing powers. Under the influence of this ointment, they conversed with
the Devil, and be witb tbem, practicing his upon them.
also believed that it protected tbem, so they had no fear of going into the
woods at night.
"This was also them as a in various diseases, and
the influence of the tobacco and the o!oliu!;qui was attributed
by them to divine agency. There are sume in our own who make
use of this ointment fur sorcery, shutting tbemselves up, and their
reason under its influence; some old men and old women, who
are prepared to fllll an easy prey to tbe Devil.
The botanist Hernandez observes that another name for this
was
contain a narcotic
num, of which the
of its use in the sacred rites in these words:
"Indorum sacrifici. cum videri volebant verslI.ri cum
eponsa accipere ab eis, ell. vescehantur planta, ut desiperent,
phantasmata et demonum observatium circumspectarent,'t
,. Conjeulooorio Mayor y Menor en lenqua f01. 8, verso (Mexico, 1634).
Vetallcurt, Teat,,, Mexican". Trat. tli, cap. 9.
Hernandez, Hiltoria Plamarum Novz HispaniJr, Tom. iii, p. 32.
9
Of the two the
the former was considered the more
L, hold it in as much veneration
a of the seventeenth
of these
j and more
" second
verb to
Tobacco also held a
in these rites. It was
to
the
which for sacred uses must be broken and rubhed
up either seven or nine times; and the green leaf mixed with
hence called tenextlecietl
Allied in effect to these is an intoxicant in use in southern
from the bark of a tree called
The whites
5. Intoxication of some kind was an essential of many
of these secret rites. It was as a method of
the individual out of himself llnd into relation with the
powers. What the old Father de
us about the
"Some of these sorcerers take any shape tbey choose, and
the air wiLh wonderful alld lor long disLancl's.
what is place in remote localities before the news could pos-
siblyarrive. The have known them to report mULinies, bat-
tles, revolts Rod deaths, two hundred or three hundred
distant, on the very they took pillce, or the after .
.. Dr. Jacinto de la Serna, Manual de Min IIIT08 de Indios para el Omorimien:to de SW! Idol-
alrias Y Extirpacion de Ella<!, p. 163. This Interesting work: WW! composed about the mid
dIe of the seventeenth century by a Rector of the Univenllly Qf Mexico, but wa. first
printed atllludrid, In 1892, from the MS. fllrnished by Dr. N. Loon, under the editor.h,p
of the MRrquis de la Fueusanla del Valle.
t MSS. of the Licentiate Zelina, and I'1!orme of Father Baeza in Regia/TO Yucateco,
Tom.i.
9
Of the two the
the former was considered the more
L, hold it in as much veneration
a of the seventeenth
of these
j and more
" second
verb to
Tobacco also held a
in these rites. It was
to
the
which for sacred uses must be broken and rubhed
up either seven or nine times; and the green leaf mixed with
hence called tenextlecietl
Allied in effect to these is an intoxicant in use in southern
from the bark of a tree called
The whites
5. Intoxication of some kind was an essential of many
of these secret rites. It was as a method of
the individual out of himself llnd into relation with the
powers. What the old Father de
us about the
"Some of these sorcerers take any shape tbey choose, and
the air wiLh wonderful alld lor long disLancl's.
what is place in remote localities before the news could pos-
siblyarrive. The have known them to report mULinies, bat-
tles, revolts Rod deaths, two hundred or three hundred
distant, on the very they took pillce, or the after .
.. Dr. Jacinto de la Serna, Manual de Min IIIT08 de Indios para el Omorimien:to de SW! Idol-
alrias Y Extirpacion de Ella<!, p. 163. This Interesting work: WW! composed about the mid
dIe of the seventeenth century by a Rector of the Univenllly Qf Mexico, but wa. first
printed atllludrid, In 1892, from the MS. fllrnished by Dr. N. Loon, under the editor.h,p
of the MRrquis de la Fueusanla del Valle.
t MSS. of the Licentiate Zelina, and I'1!orme of Father Baeza in Regia/TO Yucateco,
Tom.i.
10
.. To practice Ibis art tbe sorcerers,
in a bouse, and intoxicate themllelves to the their reason.
The next are to to questions."*
and
lower
6. In
continued
the various classes of wonderworkers
We find in a book of sermons
de in the
warns his hearers
upon "the devilish
those who with
havc not lost their power j we have evidence
that many children of a in that land stiIllisten with
to the recitals of the faculties attributed to
the nanahualtin. An observant German Carlos von
informs us that are believed to be able to
cause sicknesses and other which must be counteracted
among which the aloud certain
passages of the Bible is deemed to be one of the most
The learned Orozco y of the powers
attributed at the to the nahual in Mexico among the
lower in these words:
"The nahual is Indian witb red eyes, who knows
how to turn bimselt into a black and ugly. The female witch
can convert herilelfinto a ball of fire; sbe bas the power of and at
will enter the windows and suck the blood of little children. These
sorcerers will make little of mgs or of clay, lhen stick into them
the thorn of the maguey and pllice them in some secret place; you caD
" Acosta, De la Hiolori4 Moral de India" Llbo v, cap. 26.
t Of the lhiuimeezque Henlltlldez writes: "Aiunt mdicu conlee nnills unclre pondere
tUllO, Iltque devorato, multa ante ooulos observare phantasmata, multi l l e ~ imaginesac
monstrlficas rerum figuras, detegique furero, sl quidpiam rei famillAris liubreptum sit."
Hilll. Pta"t, Novo Tomo iii, 272. The chacllaco and its effects are described br
F .. tber Venegas in Hilllory of etc,
t "In Mlctlllu Tetlachihuique, In Nanahua.ltln,ln Tlahulpuchtln," Paredes, Prompt,,
arlo Manual Mericann, 128 (Mexico, The Ilahuipuchtin, "those who work with
smoke," were probably who the future from the fonus taken by smoke
In ruing In the air. This class of auglll'8 were alBo found in Peru, where they were called
Uirapircol (Bal hoa, Hilllo dl< Perol<, 28-30) 0
Vou Gagern, Cilarakteri.ltlk der Beviilktrl<ng Merikol, s. 125.
10
.. To practice Ibis art tbe sorcerers,
in a bouse, and intoxicate themllelves to the their reason.
The next are to to questions."*
and
lower
6. In
continued
the various classes of wonderworkers
We find in a book of sermons
de in the
warns his hearers
upon "the devilish
those who with
havc not lost their power j we have evidence
that many children of a in that land stiIllisten with
to the recitals of the faculties attributed to
the nanahualtin. An observant German Carlos von
informs us that are believed to be able to
cause sicknesses and other which must be counteracted
among which the aloud certain
passages of the Bible is deemed to be one of the most
The learned Orozco y of the powers
attributed at the to the nahual in Mexico among the
lower in these words:
"The nahual is Indian witb red eyes, who knows
how to turn bimselt into a black and ugly. The female witch
can convert herilelfinto a ball of fire; sbe bas the power of and at
will enter the windows and suck the blood of little children. These
sorcerers will make little of mgs or of clay, lhen stick into them
the thorn of the maguey and pllice them in some secret place; you caD
" Acosta, De la Hiolori4 Moral de India" Llbo v, cap. 26.
t Of the lhiuimeezque Henlltlldez writes: "Aiunt mdicu conlee nnills unclre pondere
tUllO, Iltque devorato, multa ante ooulos observare phantasmata, multi l l e ~ imaginesac
monstrlficas rerum figuras, detegique furero, sl quidpiam rei famillAris liubreptum sit."
Hilll. Pta"t, Novo Tomo iii, 272. The chacllaco and its effects are described br
F .. tber Venegas in Hilllory of etc,
t "In Mlctlllu Tetlachihuique, In Nanahua.ltln,ln Tlahulpuchtln," Paredes, Prompt,,
arlo Manual Mericann, 128 (Mexico, The Ilahuipuchtin, "those who work with
smoke," were probably who the future from the fonus taken by smoke
In ruing In the air. This class of auglll'8 were alBo found in Peru, where they were called
Uirapircol (Bal hoa, Hilllo dl< Perol<, 28-30) 0
Vou Gagern, Cilarakteri.ltlk der Beviilktrl<ng Merikol, s. 125.
be sure that the person whom the Is will
feel pain in the part where the thorn is inserted. There still exist among
them the medicine men, who treat the sick by means of strange contor-
tions, ('all upon the spirits, pronounce mngical incllntations, blow upon
the part where the pain illl, and draw forth from the patient thorns, wormp,
or picces of stone. know how to prepare drinks which will
on sickne@s, and if the are cured others the are
particular to throw of their own away, as a lock of hair, or
part of their Those who posscss the evil eye can,
at children, deprive them of beauty and health, and even cause
their death.".
nowhere in the records of
do we find the word
These tribes
power, and held t11at
it was connected with the on which eneh person is born.
called it the tonalli of a person, a word translated to mean t11at
which is to which makes his , his self.
The radical from which it is derived to warm, or to bc
warm, from which the sun.
which in is likewise the word
for
my
under w11ic11 I was " i. e., the
From this came the verb to count or estimate the
that of a person; and
diviners whose business it was to this
These are referred to at
them from the
the southern tribes, of
Hi8toria Antiglla de Menco, Tom. II, p.25. Francisco PImentel, In his thoughtful work,
Memoria 8tlbre las Cllllllrul qlte han origin'ldo la Siluacion Actual de la Ram Indigeua de
Meriro (Mexico, 1861), recognizes how almost impo!lSlble It Is to extirpate their faith In
this naguall.m. "Collservan los aguer08 Y sU\)ersticlones d" Ill. antlgUedad, slendo COI!ll!.
dc fe para ellos, lOll nahua/e$," etc., p. :100, and compo p. HS.
t On these terms consult the e"tellJllve Didionnaire de la Langue Nahuatl, by
Simeon, published at Paris, l88i. It Is not impossible thILt tona Is 1(&'lf a compound rool,
includlug the monosyllabic radical na, which Is at the bW!is of nagua/.
S",hagun, Hi8toria de Nueva EI'palia, Lib. lv, pauim, anl\ Lib. J[, cap. 9.
be sure that the person whom the Is will
feel pain in the part where the thorn is inserted. There still exist among
them the medicine men, who treat the sick by means of strange contor-
tions, ('all upon the spirits, pronounce mngical incllntations, blow upon
the part where the pain illl, and draw forth from the patient thorns, wormp,
or picces of stone. know how to prepare drinks which will
on sickne@s, and if the are cured others the are
particular to throw of their own away, as a lock of hair, or
part of their Those who posscss the evil eye can,
at children, deprive them of beauty and health, and even cause
their death.".
nowhere in the records of
do we find the word
These tribes
power, and held t11at
it was connected with the on which eneh person is born.
called it the tonalli of a person, a word translated to mean t11at
which is to which makes his , his self.
The radical from which it is derived to warm, or to bc
warm, from which the sun.
which in is likewise the word
for
my
under w11ic11 I was " i. e., the
From this came the verb to count or estimate the
that of a person; and
diviners whose business it was to this
These are referred to at
them from the
the southern tribes, of
Hi8toria Antiglla de Menco, Tom. II, p.25. Francisco PImentel, In his thoughtful work,
Memoria 8tlbre las Cllllllrul qlte han origin'ldo la Siluacion Actual de la Ram Indigeua de
Meriro (Mexico, 1861), recognizes how almost impo!lSlble It Is to extirpate their faith In
this naguall.m. "Collservan los aguer08 Y sU\)ersticlones d" Ill. antlgUedad, slendo COI!ll!.
dc fe para ellos, lOll nahua/e$," etc., p. :100, and compo p. HS.
t On these terms consult the e"tellJllve Didionnaire de la Langue Nahuatl, by
Simeon, published at Paris, l88i. It Is not impossible thILt tona Is 1(&'lf a compound rool,
includlug the monosyllabic radical na, which Is at the bW!is of nagua/.
S",hagun, Hi8toria de Nueva EI'palia, Lib. lv, pauim, anl\ Lib. J[, cap. 9.
forecast the of the and stated the power
or influence which should govern its career.
The tonal was no means an indefeasible It was
a sort of mascotte. So as it remained with a
person he health and i but it could
go lost; and then sickness and misfOl'tune
in the Nahuatl the verbs
to
or the
to cast a on one, to bewitch him.
the real purpose of the and incanta-
tions which were carried on the native doctor when
the sick. It was to recall the to force or
the ceremony bore the nRme" the resti-
"and was more than any other im-
of 'I'he chief ottlciant
was called the " he who concerns himself with the
. tonaL" On a later page I shall the formula recited on such
an occasion.
8. There is some vague mention in the Aztec records of a
who bore the name which
may be translated" master
as " sacred
with most classes of the
"
were also known
A s was the case
UV'i.I1'''''. entrance to the
order was
the
a severe and ceremony of
of which was not to test the endurance of
and the powers of but to throw the
mind into that into con-
tact with the in which it can "see visions and dream
dreams." The order claimed as its and founder
the "feathered "
page, was also the
The word naualli also occurs among the
of proper names;
" as in that of
" to the
.. Bee Ch. de Labarthe, lUvue Amtricaine, Berle 11, Tom. pp. 222-225. His translation of
flClualleteudin by" Selgneul'1! du gellle" mUll! be as there Is absolutely no au-
thority for uslgulng this meaning to nauaUL
forecast the of the and stated the power
or influence which should govern its career.
The tonal was no means an indefeasible It was
a sort of mascotte. So as it remained with a
person he health and i but it could
go lost; and then sickness and misfOl'tune
in the Nahuatl the verbs
to
or the
to cast a on one, to bewitch him.
the real purpose of the and incanta-
tions which were carried on the native doctor when
the sick. It was to recall the to force or
the ceremony bore the nRme" the resti-
"and was more than any other im-
of 'I'he chief ottlciant
was called the " he who concerns himself with the
. tonaL" On a later page I shall the formula recited on such
an occasion.
8. There is some vague mention in the Aztec records of a
who bore the name which
may be translated" master
as " sacred
with most classes of the
"
were also known
A s was the case
UV'i.I1'''''. entrance to the
order was
the
a severe and ceremony of
of which was not to test the endurance of
and the powers of but to throw the
mind into that into con-
tact with the in which it can "see visions and dream
dreams." The order claimed as its and founder
the "feathered "
page, was also the
The word naualli also occurs among the
of proper names;
" as in that of
" to the
.. Bee Ch. de Labarthe, lUvue Amtricaine, Berle 11, Tom. pp. 222-225. His translation of
flClualleteudin by" Selgneul'1! du gellle" mUll! be as there Is absolutely no au-
thority for uslgulng this meaning to nauaUL
rod or wand So also
lake not far from the
I," IIfll " .... , described M ..
9. The belief in a n<>'r,uml> was one of the
means connotes
croft has
and Central
the same
a
abandoned.
In Mexico
this belief no
Mr. H. II. Ban-
of Mexico
was discovered and and this was cer-
feature in the native cult and has never been
in addition to his
the nntive will often choose another for a limited time or for a
consistent with the form of
For as we are in-
at New Year or at corn-
will go to the church and
among the various saints there will select one as his
fOI' the Jear. He will address to him his prllJers for
rain and for an health and pros-
and will not lib-
If times are
rewarded with still more and his aid is
term; but if luck has been 'bad the Indian
at the end of the year, bestows on his
calls him all the bad names he can think
more to do with
more
as
describes them as he saw them
a remote hamlet in the State of Vern.
JU''''"'VU of which the Mixe This
Anal"" de CuauhtitZan. p. 31. The tr ... nslator render. It palo brujo,"
t Lel! Allciennes l'ilIes du Nouveau Monde. pp, H 6 - 1 4 ~ figured on 150. On its signifi
cance compare Hamy, Decades Americanre. 74-81.
l The NqJive Cblendar nJ amlral America .Vexico (Philadelphia, 1893). ,
i! Eduard lIHihlenpfordt, Mexico, B,I. i, s, 255.
rod or wand So also
lake not far from the
I," IIfll " .... , described M ..
9. The belief in a n<>'r,uml> was one of the
means connotes
croft has
and Central
the same
a
abandoned.
In Mexico
this belief no
Mr. H. II. Ban-
of Mexico
was discovered and and this was cer-
feature in the native cult and has never been
in addition to his
the nntive will often choose another for a limited time or for a
consistent with the form of
For as we are in-
at New Year or at corn-
will go to the church and
among the various saints there will select one as his
fOI' the Jear. He will address to him his prllJers for
rain and for an health and pros-
and will not lib-
If times are
rewarded with still more and his aid is
term; but if luck has been 'bad the Indian
at the end of the year, bestows on his
calls him all the bad names he can think
more to do with
more
as
describes them as he saw them
a remote hamlet in the State of Vern.
JU''''"'VU of which the Mixe This
Anal"" de CuauhtitZan. p. 31. The tr ... nslator render. It palo brujo,"
t Lel! Allciennes l'ilIes du Nouveau Monde. pp, H 6 - 1 4 ~ figured on 150. On its signifi
cance compare Hamy, Decades Americanre. 74-81.
l The NqJive Cblendar nJ amlral America .Vexico (Philadelphia, 1893). ,
i! Eduard lIHihlenpfordt, Mexico, B,I. i, s, 255.
is not related to the Nahuatl but the terms of their
are drawn from Nahuatl their
person at uil'th has
the former the latter at
is known
in the first uird or animal of any
kind wbich is seen in or near the house after the
birth of the infant,
The most in the of
the native cult, One who died about
" and whenever he walked abroad he was
of called the Nahuatl name
or His successor, known as " the
Greater " did not maintain this state, but nevertheless
claimed to be able to control the sea.sons and to send or to miti-
gate destructive storms-claims sad to say, bim
to the uut did not interfere with the pnj ment of
tribute to him the He was also a medicine man
and master of ceremonies in certain" scandalous where
shows herself without a veil."
we are instructed on the
en dar of the Father Juan
of their at Mexico in 1578.
whose Arte
From what
he says its purpose, was
Each had its number and was ca.lled
its name
in the masculine and feminine
been derived from the names of the
From this it appears the
or was fixed
as a surname;
which differed
seems to haye
The word ill derived from to speak for allother, and it!! usllal translation WIl!I
" chief," as tbe head mall spoke for, a:ld iu tbe !lame of the gens or tribe.
t The Interesting accoullt by Iglesias is printed ill the Appeudix to the DiccWnflria
l"lIwer8ll1 de ueographia y lIia/aria (Mexico, 185(i). Otber writers testify to the tenacity
with which the Mixes cling to their ancient beliefs. Sellor Moro says they cootillue to
be" notorious Idolaters," atJd their &ctnlll religion to be "an absurd jumble of their old
superstitions with ChrhUan doctrines" (in Orozco y Geograj1.a de las ungual de
erica, p, li6).
is not related to the Nahuatl but the terms of their
are drawn from Nahuatl their
person at uil'th has
the former the latter at
is known
in the first uird or animal of any
kind wbich is seen in or near the house after the
birth of the infant,
The most in the of
the native cult, One who died about
" and whenever he walked abroad he was
of called the Nahuatl name
or His successor, known as " the
Greater " did not maintain this state, but nevertheless
claimed to be able to control the sea.sons and to send or to miti-
gate destructive storms-claims sad to say, bim
to the uut did not interfere with the pnj ment of
tribute to him the He was also a medicine man
and master of ceremonies in certain" scandalous where
shows herself without a veil."
we are instructed on the
en dar of the Father Juan
of their at Mexico in 1578.
whose Arte
From what
he says its purpose, was
Each had its number and was ca.lled
its name
in the masculine and feminine
been derived from the names of the
From this it appears the
or was fixed
as a surname;
which differed
seems to haye
The word ill derived from to speak for allother, and it!! usllal translation WIl!I
" chief," as tbe head mall spoke for, a:ld iu tbe !lame of the gens or tribe.
t The Interesting accoullt by Iglesias is printed ill the Appeudix to the DiccWnflria
l"lIwer8ll1 de ueographia y lIia/aria (Mexico, 185(i). Otber writers testify to the tenacity
with which the Mixes cling to their ancient beliefs. Sellor Moro says they cootillue to
be" notorious Idolaters," atJd their &ctnlll religion to be "an absurd jumble of their old
superstitions with ChrhUan doctrines" (in Orozco y Geograj1.a de las ungual de
erica, p, li6).
the latter has been asserted some
seem to have without certain
the rites of the Nahuas and other tribes
to
SODS, the
sional augur to decide this
fixed. He selected as many beans as was the Dum-
bers of the two Dames,
if one remained over, it meant a son; then
any remainder also meant sons; fours the remainder me!\nt
either sons 01' ; and five and six the same and
if there was no remainder any of these five divisors the
would result in no sons and was
It is obvious that this method of was most
for the lovers; for I doubt if there is any combina-
tion of two numbers below fourteen which is divisible
five and six without remainder in anyone
R.",ru,-,,,, were one of those nations who
mitted themselves to the not out of love for the
but hatred of the who had con-
and his
his ancestors with all due pomp. He was
of of his power and and soon
from natural causes. There is
uc, ,,,',, but that he left successors to the office of
continued the native
monies.
12. The sparse notices we ha\-e of the "".,.0"",.
and some think relatives of the reveal
For in"tance, J. B. Carriedo, in his E.lurlioalIUitorlco8 del Estado Oawquef!o (Oaxaca,
1"-19), p.15, says the nahuall was a ceremony performed by the native pric;;t, in which the
infant was bled from a v ~ n behind the eHr, assig"llcd a name, that of a certain day, and
a guardian angel or /ona. These words are pure Nahuatl, aud Carriedo, who does not
give his authority, probably had none which referred these rites to the Zil.potecs.
t Juan de Cordova, Arte en I..en.gua Zapuleca, pp. 16, 203, 213, 216.
the latter has been asserted some
seem to have without certain
the rites of the Nahuas and other tribes
to
SODS, the
sional augur to decide this
fixed. He selected as many beans as was the Dum-
bers of the two Dames,
if one remained over, it meant a son; then
any remainder also meant sons; fours the remainder me!\nt
either sons 01' ; and five and six the same and
if there was no remainder any of these five divisors the
would result in no sons and was
It is obvious that this method of was most
for the lovers; for I doubt if there is any combina-
tion of two numbers below fourteen which is divisible
five and six without remainder in anyone
R.",ru,-,,,, were one of those nations who
mitted themselves to the not out of love for the
but hatred of the who had con-
and his
his ancestors with all due pomp. He was
of of his power and and soon
from natural causes. There is
uc, ,,,',, but that he left successors to the office of
continued the native
monies.
12. The sparse notices we ha\-e of the "".,.0"",.
and some think relatives of the reveal
For in"tance, J. B. Carriedo, in his E.lurlioalIUitorlco8 del Estado Oawquef!o (Oaxaca,
1"-19), p.15, says the nahuall was a ceremony performed by the native pric;;t, in which the
infant was bled from a v ~ n behind the eHr, assig"llcd a name, that of a certain day, and
a guardian angel or /ona. These words are pure Nahuatl, aud Carriedo, who does not
give his authority, probably had none which referred these rites to the Zil.potecs.
t Juan de Cordova, Arte en I..en.gua Zapuleca, pp. 16, 203, 213, 216.
similar rites. The name of their who
Montezuma the First some years before the arrival of
made use of the same or a similar cal-
It is as Tres
there has not been
there does not an authentic copy of the Mix-
tec calendar. It was nevertheless reduced to in the
after the and a eopy of it was seen
in the Mixtec town of Yanhuitlan.* Each
was named from a a 01' an and from them
the individual received his names, as Four Five
etc. This latter writer adds that
the name was when the child was seven
years old (as among of the" rite to con-
duct it to the and bore its ears. He refers also to their
ferel'lt from among
should have a name
the
this
These oppear to have been dif.
It was necessary that the
number than that of
be related j"
of the rulers which
13. I have referred in some detail to the rites and
tions connected with the Calenrlar because are all essential
of carried on far into Christian times the
of this secret as was the Catho-
Wherever this calendar was in use, the
and its ritual had constant reference to
it. Our fullest information
tral but further
various branches of the
one of this
connected with were invented.
One of the most
is Francisco Nunez rle III.
of
,. Quoted in Carrledo, ubi .upri, p. 17.
this
who was
Soconusco in I and who
folio entitled" Constilu-
t flUl.. de l<u IndiaB Oc., Dec. ill, Lib. iii, cap. 12.
similar rites. The name of their who
Montezuma the First some years before the arrival of
made use of the same or a similar cal-
It is as Tres
there has not been
there does not an authentic copy of the Mix-
tec calendar. It was nevertheless reduced to in the
after the and a eopy of it was seen
in the Mixtec town of Yanhuitlan.* Each
was named from a a 01' an and from them
the individual received his names, as Four Five
etc. This latter writer adds that
the name was when the child was seven
years old (as among of the" rite to con-
duct it to the and bore its ears. He refers also to their
ferel'lt from among
should have a name
the
this
These oppear to have been dif.
It was necessary that the
number than that of
be related j"
of the rulers which
13. I have referred in some detail to the rites and
tions connected with the Calenrlar because are all essential
of carried on far into Christian times the
of this secret as was the Catho-
Wherever this calendar was in use, the
and its ritual had constant reference to
it. Our fullest information
tral but further
various branches of the
one of this
connected with were invented.
One of the most
is Francisco Nunez rle III.
of
,. Quoted in Carrledo, ubi .upri, p. 17.
this
who was
Soconusco in I and who
folio entitled" Constilu-
t flUl.. de l<u IndiaB Oc., Dec. ill, Lib. iii, cap. 12.
ciones Dicecesanas del de discus-
sions of the articles of a series of letters.
'l'he of is referred to in many passages, and
the ninth Pastoral Letter is devoted to it. As this book is one
I shall make rather extracts from
of the scholastic of the
admonitions to the wicked.
duction or
ments as to the use to which the natives
of while at the same time
.flVIIII,UJ'n the ancient method of
their ancestors.
The writes:
"The Indians of New Spain retain all the errors of their lime of heath
enism preserved in cerlain in Iheir own
by abbreviated characters and by figures painted In a secret cypher * tbe
places. provinces and names of rulers, the animals, stars and
elements whi('h they worshiped, the ceremonies and wbich
tbey and the years, months and by which they predicted
the fortunes or children at and tbem that which they clill
the These writinjZs arc known as Hepertories or Calendars,
and they are also used to discover articles or stolen, and to effect
cures of diseases. Some have a wheel painted in them, like that of
described the Venerable Bede; others portray 1\ lake sur
rounded hy the N.lguals in the f.lrm of various animals. Borne of the
"""'15""""" Masters claim as their patron and ruler Cuchukhan, and they
possessed a certain formula of prayer 10 him, written in the Popoluca
tongue (which was cfllled B!lha in their time of heathenism), and which
bas been translated into 1\Iexican.t
"Those who are selected to become the masters of these arts are
from early childhood how to draw and paint these characters, and are
to learn by heart the formuhts, and the names ot the ancient
and whatever else is included in theRe written documents,
many of which we have held in our hands, and have beard tb('m ex
phl.ined by such masters whom we bad imprisoned for their guilt, and
who had IIfterwards become converted and their sins.
So I understand the phrase, "figuras pintadas COli zlfrl!.!! elligmatkas!'
t P"po/ura wu II. term applied to various langUAges. I Slli!p;>ct the one here referred
to w .. s the Mlxe. S<>e all article by me. entitled Cholltlt]e. and PopolllC&s; a Study III
Mexican Ethllogl'llpby," In the Compte Rend" of tbe Eighth Se!J>,ioll of th" CongrelilS of
AmeriCIl.DiJ;ts, p. 5<:6, seq.
t Conoti/. Dioce.all, p. 19.
ciones Dicecesanas del de discus-
sions of the articles of a series of letters.
'l'he of is referred to in many passages, and
the ninth Pastoral Letter is devoted to it. As this book is one
I shall make rather extracts from
of the scholastic of the
admonitions to the wicked.
duction or
ments as to the use to which the natives
of while at the same time
.flVIIII,UJ'n the ancient method of
their ancestors.
The writes:
"The Indians of New Spain retain all the errors of their lime of heath
enism preserved in cerlain in Iheir own
by abbreviated characters and by figures painted In a secret cypher * tbe
places. provinces and names of rulers, the animals, stars and
elements whi('h they worshiped, the ceremonies and wbich
tbey and the years, months and by which they predicted
the fortunes or children at and tbem that which they clill
the These writinjZs arc known as Hepertories or Calendars,
and they are also used to discover articles or stolen, and to effect
cures of diseases. Some have a wheel painted in them, like that of
described the Venerable Bede; others portray 1\ lake sur
rounded hy the N.lguals in the f.lrm of various animals. Borne of the
"""'15""""" Masters claim as their patron and ruler Cuchukhan, and they
possessed a certain formula of prayer 10 him, written in the Popoluca
tongue (which was cfllled B!lha in their time of heathenism), and which
bas been translated into 1\Iexican.t
"Those who are selected to become the masters of these arts are
from early childhood how to draw and paint these characters, and are
to learn by heart the formuhts, and the names ot the ancient
and whatever else is included in theRe written documents,
many of which we have held in our hands, and have beard tb('m ex
phl.ined by such masters whom we bad imprisoned for their guilt, and
who had IIfterwards become converted and their sins.
So I understand the phrase, "figuras pintadas COli zlfrl!.!! elligmatkas!'
t P"po/ura wu II. term applied to various langUAges. I Slli!p;>ct the one here referred
to w .. s the Mlxe. S<>e all article by me. entitled Cholltlt]e. and PopolllC&s; a Study III
Mexican Ethllogl'llpby," In the Compte Rend" of tbe Eighth Se!J>,ioll of th" CongrelilS of
AmeriCIl.DiJ;ts, p. 5<:6, seq.
t Conoti/. Dioce.all, p. 19.
The made up his mind that extreme measures should
be taken to eradicate these survivals of the ancient
his and he therefore the
the year 1692 :
"And becAuse in the provinces of our diocese those Indians who are
Nagualists adore their nagual8, and look upon them as and by their
aid believe th!\t can foretell the future, discover hidden treasures,
and fulfill their dishonest desires: we, therefore, prescribe and command
that in every town an ecc1esiasticlll prison shall be constructed at the ex-
pense of the church, and that it be provided wilh fetters and stocks (con
y cepos), and we confer on every and curate uf a
parish to imprison in these whoever is of toward
our Faith, and we them to treat with especial severity those
who teach the doctrines of (y con rigor mayor a los dogma.
tizantes "*
it is evident that he failed to
np,Q",.'nu the seeds of what he esteemed this
of his diocese;
which he exposes at
dated from the
1698. As much of it is germane to my
follows:
as
.. There are certain bad Christians of both sexos who do 1I0t hesitate to
follow the scllool of the Devil, and to occupy theDl!!elves with evil arts,
divinations, sorceries, enchantments, and
other means to forecast the future.
"These are those who in all the provinces of New are known
the name of Thoy pretend that the birth of men is regulated
by the course and movements of stars and planets, and by the
time of and the months in which a child is born, they prognosticate
its condition and the events, prosperous or otllerwise, of its life; and the
worst is tbat these perverse men have written down their signs and rules,
and tbus deceive the and ignorant.
"These ]I; agualists practice their nrts by mellns of R<'pertories and
superstitions Calendars, wllere nre represented under their proper names
a1\ the of stars, elements, birds, brute beasts and dumb
auimals; with a vain note of and months. so t1l1d they can announce
which to the ofbirlh of the infant. This is preceded by
some diabolical ceremonies, after which the !leld or other
spot, where, after seven years shall bave elapsed, the will appear
to ratify the As the lime approaches, they instruct the child to
<10 Constitut. Diocesan, Titulo vll, pp. 4;, 48.
The made up his mind that extreme measures should
be taken to eradicate these survivals of the ancient
his and he therefore the
the year 1692 :
"And becAuse in the provinces of our diocese those Indians who are
Nagualists adore their nagual8, and look upon them as and by their
aid believe th!\t can foretell the future, discover hidden treasures,
and fulfill their dishonest desires: we, therefore, prescribe and command
that in every town an ecc1esiasticlll prison shall be constructed at the ex-
pense of the church, and that it be provided wilh fetters and stocks (con
y cepos), and we confer on every and curate uf a
parish to imprison in these whoever is of toward
our Faith, and we them to treat with especial severity those
who teach the doctrines of (y con rigor mayor a los dogma.
tizantes "*
it is evident that he failed to
np,Q",.'nu the seeds of what he esteemed this
of his diocese;
which he exposes at
dated from the
1698. As much of it is germane to my
follows:
as
.. There are certain bad Christians of both sexos who do 1I0t hesitate to
follow the scllool of the Devil, and to occupy theDl!!elves with evil arts,
divinations, sorceries, enchantments, and
other means to forecast the future.
"These are those who in all the provinces of New are known
the name of Thoy pretend that the birth of men is regulated
by the course and movements of stars and planets, and by the
time of and the months in which a child is born, they prognosticate
its condition and the events, prosperous or otllerwise, of its life; and the
worst is tbat these perverse men have written down their signs and rules,
and tbus deceive the and ignorant.
"These ]I; agualists practice their nrts by mellns of R<'pertories and
superstitions Calendars, wllere nre represented under their proper names
a1\ the of stars, elements, birds, brute beasts and dumb
auimals; with a vain note of and months. so t1l1d they can announce
which to the ofbirlh of the infant. This is preceded by
some diabolical ceremonies, after which the !leld or other
spot, where, after seven years shall bave elapsed, the will appear
to ratify the As the lime approaches, they instruct the child to
<10 Constitut. Diocesan, Titulo vll, pp. 4;, 48.
God and His Blessed Mother, and warn bim to have no fear, and
not to mllke the of the cross. He is told to embrace his ten-
which, some diaboliclIl art, presents itself in an affectionate
manner even it be a ferocious beast, like a lion or a Thus.
with infernal they persuade him that this is an of
God, who will look after bim and protect him in his after life.
"To such diaholical masters the to learn from
these superstitious Calendars, dictated the Devil, their own fortunes.
and the which will he to their children. even before
they are baptized. In most of the Calendars. the seventh is the
ure of a man and a snake. which they call Cuchulchan. The masters
have explained it as a snake with feathers which moves in the waler.
This corresponds with Mexzichuaut, which mellns
or, of the clouds. * The people also consult them in order to work injury
on their enemies, taking the lives oC many through such devilish artifices,
and unspeakllble atr')cities.
"Worse even than these arc those who wander about as or
healers; who are none such. but mllgicians, enchanters, and sorcerers,
who, while to cure. kill whom they will. Tbey apply their
medicines by on the patient, and by the use of infernal words;
learned by heart by Ihose who cannot read or write; and received in
from their masters by those acqullinled with lellers. The Master
never imparts this instruction to a disciple, but to three at
a time, so that in tbe practice of the art it may be difficult to decide
one exerts the power. blow on f!:!athers, or sticks, or
plants, and plnce them in the paths where they may be stepped on by
those they to injure, thus chills, fevers, pustules and
other diseases; or thpy introduce into the by such arts toads,
snllk!'s, centipedes, etc, gr!'at tormentll. And these same
br!'alhings and words can burn down houses, the
crops lind induce sickness. No one or the three disciples is per
mitted to practice any of these arts without previously the
other two, and also the Master, by whom the three have b!'en taught.
"We have learned by the confession of certain parties how the
Master to instruct his disciple. First he tells him to IIbjure God,
the saints aud the not to invoke their nllmes, and to have DO fear
01 them. He \Il!'n conducts him to the wood, cave or field where
the with the Devil is concluded, which they call 'Ihe agreement'
or 'the word given' (in Tzentlll quiz). In somll provinces the disciple
is laid on an anthill, and the Master above him calls furth a
snake, colored with black, white and reI!, which is known as 'the ant
mOlber' (in Tzental zmezquit). t comes accompanied the lints
.. Rather with the Quetmlcoatl of the !'lll.hUIIS, and the Gucumat. of the Quiches,
both of wbich names mean" Feathered Serpent." Mixcobuatl, the Cloud Serpent, in
Mexican mythology, referred to the Thunderstorm.
t In his Tzelltlll Vocabulary, Father Lara does not give this exact form; but In the
neighboring dialect of tbe Cakchlquel Father has quikeho, to Ilgree together, to
enter Into an arrangement; the prefix zme fs the Tzcntal word for "motber."
God and His Blessed Mother, and warn bim to have no fear, and
not to mllke the of the cross. He is told to embrace his ten-
which, some diaboliclIl art, presents itself in an affectionate
manner even it be a ferocious beast, like a lion or a Thus.
with infernal they persuade him that this is an of
God, who will look after bim and protect him in his after life.
"To such diaholical masters the to learn from
these superstitious Calendars, dictated the Devil, their own fortunes.
and the which will he to their children. even before
they are baptized. In most of the Calendars. the seventh is the
ure of a man and a snake. which they call Cuchulchan. The masters
have explained it as a snake with feathers which moves in the waler.
This corresponds with Mexzichuaut, which mellns
or, of the clouds. * The people also consult them in order to work injury
on their enemies, taking the lives oC many through such devilish artifices,
and unspeakllble atr')cities.
"Worse even than these arc those who wander about as or
healers; who are none such. but mllgicians, enchanters, and sorcerers,
who, while to cure. kill whom they will. Tbey apply their
medicines by on the patient, and by the use of infernal words;
learned by heart by Ihose who cannot read or write; and received in
from their masters by those acqullinled with lellers. The Master
never imparts this instruction to a disciple, but to three at
a time, so that in tbe practice of the art it may be difficult to decide
one exerts the power. blow on f!:!athers, or sticks, or
plants, and plnce them in the paths where they may be stepped on by
those they to injure, thus chills, fevers, pustules and
other diseases; or thpy introduce into the by such arts toads,
snllk!'s, centipedes, etc, gr!'at tormentll. And these same
br!'alhings and words can burn down houses, the
crops lind induce sickness. No one or the three disciples is per
mitted to practice any of these arts without previously the
other two, and also the Master, by whom the three have b!'en taught.
"We have learned by the confession of certain parties how the
Master to instruct his disciple. First he tells him to IIbjure God,
the saints aud the not to invoke their nllmes, and to have DO fear
01 them. He \Il!'n conducts him to the wood, cave or field where
the with the Devil is concluded, which they call 'Ihe agreement'
or 'the word given' (in Tzentlll quiz). In somll provinces the disciple
is laid on an anthill, and the Master above him calls furth a
snake, colored with black, white and reI!, which is known as 'the ant
mOlber' (in Tzental zmezquit). t comes accompanied the lints
.. Rather with the Quetmlcoatl of the !'lll.hUIIS, and the Gucumat. of the Quiches,
both of wbich names mean" Feathered Serpent." Mixcobuatl, the Cloud Serpent, in
Mexican mythology, referred to the Thunderstorm.
t In his Tzelltlll Vocabulary, Father Lara does not give this exact form; but In the
neighboring dialect of tbe Cakchlquel Father has quikeho, to Ilgree together, to
enter Into an arrangement; the prefix zme fs the Tzcntal word for "motber."
and other small snakes of the same kind. which enter at the joints of the
beginning with the left hand, and out at the of the
right hand, and also the ears and the nose; while the great snllke
enters the with a and emerges at its posterior vent. After-
wards the disciple meets a vomiting fire, which swallows him en
tire and him Then the Master declares he may be ad-
mitted. and asks him to select the herbs with which he will conjure j the
names them, the Master them and delivers them to him,
and then tellches him the sacred words.
"These words and ceremonies are the same in all the
provinces. The healer enters tbe house of the invalid, asks abollt the
sickness, part, and then leaves,
to return on the next visit he with him
some herbs which he chews or mashes with a little water and applies to
the part. Then he repeats the Pater NOlter, the Aile, the Credo and the
Salve. and blows upon the seat of disease. afterwards the
magical words taught him hy his master. He continues blowing in this
manner, and under his breath these
expressions, whirh are powerful to kill or to cure as be through
the compact he has made with the Devil. so as to deceive the
bystanders, he ends with in a loud voice: 'God the Father, God
the Son, and God the Gbost. Amen.'
"This or healer is called in the towns of some of the
provinces poxta 'Ilaneg', and the medicine ,. and relat-
ing to among the Indians to which they apply these terms means
IIlso to practice sorcery; snd all words derived from po:!: allude to the
; for this in some is called po:!:/on, and in others patzlan,
and in many tdhuizin, which is very much feared the In-
dians. We have ascertained by the confessions of many who bave been
reconciled that the Devil at times appears to them in the shape of a ball
or of fire in tbe air, with a tail like a comet. *
.. According to 'he most ancient traditions or these Indhms this idol,
pozlon, was one of the most and veneroted they hud in the old
.. Father Lara, In his Voc;Wulario Tlendal MS. (in my possesslonl. gives for medical
(medico), ghp!.Y.fil; for medicIne (medicinal COS&l, I'0x, for physiCian
(medico" ghpoo:ta vinic (the form vanegh, person, Is eJ.so The Tzendal I'OX (pro-
nounced po,hl Is another form of the Quiche-Cakchiqnel I'ilz, a word which Father
Xlmenes, In his Vocabulario Cukcliiq"d MS. lin my possesslun), gives in the corlllXlUn.d
p",,naual, with the meaning, enchanter, wizard. Both these, I take it, are from
the Maya 1""', which means to blow the dust, ete., off something (soplar el polvo de
la rope. 6 otra COBII. de la l1faya del Convenlo de Mot,,!, MS. The
edited by Plo Perez does not give meaning). The act of blowing was thc
feature in the treatment of these medicine men. It symbolized the transfer and exer
cu.e of spiritual power. When Votall built his underground shrine he did it d ,oplos, by
Llowing (Nuflez de la Vega, ('(mS/iful. Diocesan. p. to). The natives did not regard the
comet's tail as behind it but In front of It, blown from Its mouth. The Nahuatl word in
the text, tzihUirill, b the Plpll form of xihuiizill, the reverential of xi/mill, which mcan. a
a !!Cason, a year, or a comet. Apparently It refer!! to the Nahuatl dh'lnlty XiuJ\t<!-
wi, described by Sahagun, Hurona de Nueva Elip"fIa, Lib. I, cap. 13, as god of tire, ete.
and other small snakes of the same kind. which enter at the joints of the
beginning with the left hand, and out at the of the
right hand, and also the ears and the nose; while the great snllke
enters the with a and emerges at its posterior vent. After-
wards the disciple meets a vomiting fire, which swallows him en
tire and him Then the Master declares he may be ad-
mitted. and asks him to select the herbs with which he will conjure j the
names them, the Master them and delivers them to him,
and then tellches him the sacred words.
"These words and ceremonies are the same in all the
provinces. The healer enters tbe house of the invalid, asks abollt the
sickness, part, and then leaves,
to return on the next visit he with him
some herbs which he chews or mashes with a little water and applies to
the part. Then he repeats the Pater NOlter, the Aile, the Credo and the
Salve. and blows upon the seat of disease. afterwards the
magical words taught him hy his master. He continues blowing in this
manner, and under his breath these
expressions, whirh are powerful to kill or to cure as be through
the compact he has made with the Devil. so as to deceive the
bystanders, he ends with in a loud voice: 'God the Father, God
the Son, and God the Gbost. Amen.'
"This or healer is called in the towns of some of the
provinces poxta 'Ilaneg', and the medicine ,. and relat-
ing to among the Indians to which they apply these terms means
IIlso to practice sorcery; snd all words derived from po:!: allude to the
; for this in some is called po:!:/on, and in others patzlan,
and in many tdhuizin, which is very much feared the In-
dians. We have ascertained by the confessions of many who bave been
reconciled that the Devil at times appears to them in the shape of a ball
or of fire in tbe air, with a tail like a comet. *
.. According to 'he most ancient traditions or these Indhms this idol,
pozlon, was one of the most and veneroted they hud in the old
.. Father Lara, In his Voc;Wulario Tlendal MS. (in my possesslonl. gives for medical
(medico), ghp!.Y.fil; for medicIne (medicinal COS&l, I'0x, for physiCian
(medico" ghpoo:ta vinic (the form vanegh, person, Is eJ.so The Tzendal I'OX (pro-
nounced po,hl Is another form of the Quiche-Cakchiqnel I'ilz, a word which Father
Xlmenes, In his Vocabulario Cukcliiq"d MS. lin my possesslun), gives in the corlllXlUn.d
p",,naual, with the meaning, enchanter, wizard. Both these, I take it, are from
the Maya 1""', which means to blow the dust, ete., off something (soplar el polvo de
la rope. 6 otra COBII. de la l1faya del Convenlo de Mot,,!, MS. The
edited by Plo Perez does not give meaning). The act of blowing was thc
feature in the treatment of these medicine men. It symbolized the transfer and exer
cu.e of spiritual power. When Votall built his underground shrine he did it d ,oplos, by
Llowing (Nuflez de la Vega, ('(mS/iful. Diocesan. p. to). The natives did not regard the
comet's tail as behind it but In front of It, blown from Its mouth. The Nahuatl word in
the text, tzihUirill, b the Plpll form of xihuiizill, the reverential of xi/mill, which mcan. a
a !!Cason, a year, or a comet. Apparently It refer!! to the Nahuatl dh'lnlty XiuJ\t<!-
wi, described by Sahagun, Hurona de Nueva Elip"fIa, Lib. I, cap. 13, as god of tire, ete.
timell, and tbe Tzenlals revered it so much that
emble years on a in the above Even after were
converted to the f!iitll. they hung it behind a beam In the church of the
town of Oxchuc, an of their Hicalahau, hav-
a ferocious black face with the members of a man, with five
owls and vultures. divine interposition, we these on our
lIecond visit there in 1687, and had no little them
down, we the creed, and the Indians \oVUI"","UI"J
executed our orders. These objects were burned In the plaza.
"In other parts reverence the bones of the earlier pre-
them in caves, where adorn them with flowers aud burn
copsl before them. We have discovered some of these and burned them,
to root out and put a stop to such evil ceremonies of the infernal
sect of the
" At present, all lire not so subject to the of the Devil as
but there are still some so allied to him that Irans-
form themselves into liODS, bulls, of snd globes of tire.
We can say from the declaration and solemn confession of some penitents
that it is proved that the Devil had carnal relations with them, both as in-
cubus and succubus, tbem in the form of their ; and
there was one woman who remained in the forest a week with the demon
in tbe form of her toward him as does an infatuated
WODlan toward her lover (como con su amigo una muger
amnncebada). As a for such horrible crimes our Lord has
that los6 their life I\S soon as their is killed: and
bear on their own bodies the wonnd or mark of the blow wbich
killed it; as the curas of Cbamula, Copainala and other places have al-
lured us.
H The devilish secd of this has rooted itself in the very flesh
and blood of thes6 Indians. It perseveres in their hearts the in
structions of Ihe masters of Ihe sect, and there is a town in these
provinces in which it has not been introduced. It is a superatitious idola-
try, full of monstroul!I incests, sodomies and detestable bestialities."
Such are the words of the
was a and active institution among the Indians of
southern Mexico j that it was and
sors who were so much feared and
" masters of the towns
gave instruction to in classes of
'" Hicalah"u, for ical ahall, Black Klng, one of the Tzenta\ dlvinitiel, who wlll be re-
ferred to on a J!!.Ier page.
t " liIre!1tros de lOl!l pueblO<!," COTllltilw. DWct:l<ln, I, p. 100.
timell, and tbe Tzenlals revered it so much that
emble years on a in the above Even after were
converted to the f!iitll. they hung it behind a beam In the church of the
town of Oxchuc, an of their Hicalahau, hav-
a ferocious black face with the members of a man, with five
owls and vultures. divine interposition, we these on our
lIecond visit there in 1687, and had no little them
down, we the creed, and the Indians \oVUI"","UI"J
executed our orders. These objects were burned In the plaza.
"In other parts reverence the bones of the earlier pre-
them in caves, where adorn them with flowers aud burn
copsl before them. We have discovered some of these and burned them,
to root out and put a stop to such evil ceremonies of the infernal
sect of the
" At present, all lire not so subject to the of the Devil as
but there are still some so allied to him that Irans-
form themselves into liODS, bulls, of snd globes of tire.
We can say from the declaration and solemn confession of some penitents
that it is proved that the Devil had carnal relations with them, both as in-
cubus and succubus, tbem in the form of their ; and
there was one woman who remained in the forest a week with the demon
in tbe form of her toward him as does an infatuated
WODlan toward her lover (como con su amigo una muger
amnncebada). As a for such horrible crimes our Lord has
that los6 their life I\S soon as their is killed: and
bear on their own bodies the wonnd or mark of the blow wbich
killed it; as the curas of Cbamula, Copainala and other places have al-
lured us.
H The devilish secd of this has rooted itself in the very flesh
and blood of thes6 Indians. It perseveres in their hearts the in
structions of Ihe masters of Ihe sect, and there is a town in these
provinces in which it has not been introduced. It is a superatitious idola-
try, full of monstroul!I incests, sodomies and detestable bestialities."
Such are the words of the
was a and active institution among the Indians of
southern Mexico j that it was and
sors who were so much feared and
" masters of the towns
gave instruction to in classes of
'" Hicalah"u, for ical ahall, Black Klng, one of the Tzenta\ dlvinitiel, who wlll be re-
ferred to on a J!!.Ier page.
t " liIre!1tros de lOl!l pueblO<!," COTllltilw. DWct:l<ln, I, p. 100.
all of whom were bound
information and assistance;
and an in the initiation into its
was the of the Christian and an
hatred to its teachers and all others of the race of the
white oppressors j and that when made use of Christian
or ceremonies it was either in derisi<m or out of
the better to conceal their real sentiments.
~ h e r e are a number of other witnesses from the seventeenth
that may be summoned to this
if it needs it.
In the
Francisco Antonio Fuentes y some
information about a sorcerer of this who was arrested in
and with whom the historian had to do
as I'f,,' .. pn.llf (,..
The redoubtable
follows:
1. Lion.
2. Snake.
3. Stone.
4.
5. Ceiba tree.
6. The quetzal (6
7. A stick.
8. Rabbit.
9. A rope.
10. Leaf,
11. Deer.
12.
13. Ii'lower.
14. Toad.
(parrot).
to the numbers.
17. Arrow.
18. Broom.
19.
20. Cornhusk.
21. A flute.
22. Greenstone.
28. Crow.
24. Fire.
2. A pheasant.
26. A reed.
27. Opossum.
28. Huraean (the thunder-storm).
29. The vulture.
RO. Hawk.
31. Bat.
all of whom were bound
information and assistance;
and an in the initiation into its
was the of the Christian and an
hatred to its teachers and all others of the race of the
white oppressors j and that when made use of Christian
or ceremonies it was either in derisi<m or out of
the better to conceal their real sentiments.
~ h e r e are a number of other witnesses from the seventeenth
that may be summoned to this
if it needs it.
In the
Francisco Antonio Fuentes y some
information about a sorcerer of this who was arrested in
and with whom the historian had to do
as I'f,,' .. pn.llf (,..
The redoubtable
follows:
1. Lion.
2. Snake.
3. Stone.
4.
5. Ceiba tree.
6. The quetzal (6
7. A stick.
8. Rabbit.
9. A rope.
10. Leaf,
11. Deer.
12.
13. Ii'lower.
14. Toad.
(parrot).
to the numbers.
17. Arrow.
18. Broom.
19.
20. Cornhusk.
21. A flute.
22. Greenstone.
28. Crow.
24. Fire.
2. A pheasant.
26. A reed.
27. Opossum.
28. Huraean (the thunder-storm).
29. The vulture.
RO. Hawk.
31. Bat.
When the sorcerer was examined as to the manner of
the proper to a child he gave the account:
been informed of its of he in due time
called at the reilidence of the and told the mother to
the child into the field behind the house. there
invoked the the of the child would appear under
the form of the animal or set its in the
a were it born on the 2d of
were it on the fire were it on the
sorcerer then addressed certain prayers to the
the littlc one, and told the mother to take it
where its
company it j",h'""'"IO"h
themsel ves into the power of
autllOr declares he could not cite such a case from
of and reliable
to fill
volume!l.*
The tribes to which this author refers were the
and who
missionaries furnishes fu-rther and
this obscure
In the
both
and to demonic
This is shown the
Father Coto's
An ex-
the
URI,tlUUUIU., the word naual was
,lttGT!lmlZntiU: pUll or naual;, and were accustomed to
or sorcerers by the same terms. It was a kind of
magic which they invoked in order to transform themselves into eagles,
lions, etc. ThUll, said, ru pUll, ru :naual, pedro 1m cot, balain,
Peter's power. his naual, is a lion, a tiger.' also applied the words
puz and naual to certain trees, rocks and other inllnimate whence
the Devil used 10 speak to them, and likewise to the idols which they
worshiped, as gazlic che, abah, lluyu, k'o ru :naual, 'The life of
the tree, Ihe life of the slone, of the hill, is its naual,' etc. ; because they
believed there was life' in these objects. used to have armies and
" Hilltoria ,Ie Guatemala, <'i, Recordacion Florida, Tom. ii, p. 44, seq.
When the sorcerer was examined as to the manner of
the proper to a child he gave the account:
been informed of its of he in due time
called at the reilidence of the and told the mother to
the child into the field behind the house. there
invoked the the of the child would appear under
the form of the animal or set its in the
a were it born on the 2d of
were it on the fire were it on the
sorcerer then addressed certain prayers to the
the littlc one, and told the mother to take it
where its
company it j",h'""'"IO"h
themsel ves into the power of
autllOr declares he could not cite such a case from
of and reliable
to fill
volume!l.*
The tribes to which this author refers were the
and who
missionaries furnishes fu-rther and
this obscure
In the
both
and to demonic
This is shown the
Father Coto's
An ex-
the
URI,tlUUUIU., the word naual was
,lttGT!lmlZntiU: pUll or naual;, and were accustomed to
or sorcerers by the same terms. It was a kind of
magic which they invoked in order to transform themselves into eagles,
lions, etc. ThUll, said, ru pUll, ru :naual, pedro 1m cot, balain,
Peter's power. his naual, is a lion, a tiger.' also applied the words
puz and naual to certain trees, rocks and other inllnimate whence
the Devil used 10 speak to them, and likewise to the idols which they
worshiped, as gazlic che, abah, lluyu, k'o ru :naual, 'The life of
the tree, Ihe life of the slone, of the hill, is its naual,' etc. ; because they
believed there was life' in these objects. used to have armies and
" Hilltoria ,Ie Guatemala, <'i, Recordacion Florida, Tom. ii, p. 44, seq.
to their lands, and the a8 well a8 many who were
Dot captains, had their naualts. called the captain ru g' alache ;
roho/lachi, ti ru gaah, ru poco/l, ru amay a ti be chi 11aualil
work!! magic with his his lance, and his arrows].
"To practice such arts: tin naualih (' I practice magic '), an
active verll. use it, for instance, when a man asks his wife for
oU ..... ",,"U/<; to eat or drink, and she has to his U I ~ ; U '
she will say : 'Where do you suppose I can get what you waD t? Do you
expect me to perform miracles-za pe 'ri tinnaualih-that they shall come
to my hands" So when one is asked to h,nd or give something which he
has not, he will exclaim: l'tn nauaUIi pe ri puvak, etc. (' CUD I
miracles,' etc,)
" It also to pretend concealing the truth, as za ru
nauaUm ara nth chu g' U:I: ri tZIll tan tu bijh. pedro, 'Peter is this
which he is ' are also accustomed to this word to the
power which the priests exert (in the sacraments, etc,)."
'and foolish account of the witchcraft to be
one to wholD
in the death of
administered absolution. No doubt he had
encounter with his old enemy,
a man of years, had not the to recover. The
account is of interest as that the same
tions at that time among the Pokonchis as in other
of Guatemala.*
was not confined to a
transformation. He could take on lDany and varied
One such is described in the sacred books of the
that document known
or National Book. The passage is in reference to one of
their and Gucumatz name.
It lays:
he was a wonderful seven he ascended to
the and every seven he followed the path to the abode of the
It Gage, A Nelli Survey of the Welt Indies, p. ass, seq. (4th Ed.).
to their lands, and the a8 well a8 many who were
Dot captains, had their naualts. called the captain ru g' alache ;
roho/lachi, ti ru gaah, ru poco/l, ru amay a ti be chi 11aualil
work!! magic with his his lance, and his arrows].
"To practice such arts: tin naualih (' I practice magic '), an
active verll. use it, for instance, when a man asks his wife for
oU ..... ",,"U/<; to eat or drink, and she has to his U I ~ ; U '
she will say : 'Where do you suppose I can get what you waD t? Do you
expect me to perform miracles-za pe 'ri tinnaualih-that they shall come
to my hands" So when one is asked to h,nd or give something which he
has not, he will exclaim: l'tn nauaUIi pe ri puvak, etc. (' CUD I
miracles,' etc,)
" It also to pretend concealing the truth, as za ru
nauaUm ara nth chu g' U:I: ri tZIll tan tu bijh. pedro, 'Peter is this
which he is ' are also accustomed to this word to the
power which the priests exert (in the sacraments, etc,)."
'and foolish account of the witchcraft to be
one to wholD
in the death of
administered absolution. No doubt he had
encounter with his old enemy,
a man of years, had not the to recover. The
account is of interest as that the same
tions at that time among the Pokonchis as in other
of Guatemala.*
was not confined to a
transformation. He could take on lDany and varied
One such is described in the sacred books of the
that document known
or National Book. The passage is in reference to one of
their and Gucumatz name.
It lays:
he was a wonderful seven he ascended to
the and every seven he followed the path to the abode of the
It Gage, A Nelli Survey of the Welt Indies, p. ass, seq. (4th Ed.).
dead; every saven he put on the nature of a serpent, and then he
became a serpent; every seven be assumed the nature of an
eagle, and then ae became truly an eagle; then of a tiger and he became
a ; then oC: blood, and he was else than
coagulated blood ."*
It may be said that such passages refer
of his but even if this is so, the UJI<::."ltJJU'J'
are drawn from the universal belief in which then
and do not express it too
16.
tribes of Yucatan and Guatemala we
have continuance to this of these beliefs.
Father Bartolome de cura of Yaxcllba in the first half of
that an old man, in his
diabolical art he had transformed himself into
an dou btless his ; and a young of some twelve
years confessen that she had been transformed into a bird
the and in one of her nocturnal had rested on
the roof of the very house iu which the
which was some two sug-
to some tale of sorcery, she had
in which she seemed to take this It
is from his as well as from other
sources, that the belief of the transformation into lower animals
was and is one familiar to the of the The
natives still continue to
at the
called the
themselves
The German
the
the usages of their ancestors almost
of their various Christian curates. The" Master II
the to the new born was
burned to their ancient in remote caves, and formulas of
I.e Popo! Yuh, au LilJ1'e Sacrt de, Quieh&!, p. 31'; (Ell. Brasseur, Paris, 1861). In the
Quiche myth" Gucumalz is the analogue of Quetzalcoatl ;n Aztec legelld. Both Hames
mean the llame, "Feathered Serpent."
t Baeza's article is printed In the Regis/ro YllcateCO, Vol. i, p. 186, seq.
dead; every saven he put on the nature of a serpent, and then he
became a serpent; every seven be assumed the nature of an
eagle, and then ae became truly an eagle; then of a tiger and he became
a ; then oC: blood, and he was else than
coagulated blood ."*
It may be said that such passages refer
of his but even if this is so, the UJI<::."ltJJU'J'
are drawn from the universal belief in which then
and do not express it too
16.
tribes of Yucatan and Guatemala we
have continuance to this of these beliefs.
Father Bartolome de cura of Yaxcllba in the first half of
that an old man, in his
diabolical art he had transformed himself into
an dou btless his ; and a young of some twelve
years confessen that she had been transformed into a bird
the and in one of her nocturnal had rested on
the roof of the very house iu which the
which was some two sug-
to some tale of sorcery, she had
in which she seemed to take this It
is from his as well as from other
sources, that the belief of the transformation into lower animals
was and is one familiar to the of the The
natives still continue to
at the
called the
themselves
The German
the
the usages of their ancestors almost
of their various Christian curates. The" Master II
the to the new born was
burned to their ancient in remote caves, and formulas of
I.e Popo! Yuh, au LilJ1'e Sacrt de, Quieh&!, p. 31'; (Ell. Brasseur, Paris, 1861). In the
Quiche myth" Gucumalz is the analogue of Quetzalcoatl ;n Aztec legelld. Both Hames
mean the llame, "Feathered Serpent."
t Baeza's article is printed In the Regis/ro YllcateCO, Vol. i, p. 186, seq.
invocation were
These JW,nt,'r'I,l<
Central
that of
as
the veteran to their neo-
of
arts besides
the future.
could create before the eyes of the a
01' an where none such existed;
cut open their or a limb from
another person, and heal the wound or restore the
severed member to its could
knives and not and not be
in the
gaze;
would come.
of the State of Vera Cruz and
elsewhere in southern Mexico these
the name
and are
,I a combination of
1 The details of the ceremonies and doctrines of
ism have never been revealed; but from isolated occur-
rences and confessions it is clear that its adherents
formed a coherent association "AL""UI over most of southern
"Wird ein Kind im Dorre geboren, so erilillt def heidnische G5tzenpriester von die
!rem eher Kunile, als der katholi1'Che Pfarrer. Erst wenn dem neuen
durch den Aj-qulg das Horoskop gestellt, der Name elnes Thleres
beigelegt, M!sl-S!!l (das citronengelbe Harz des Rhus copallinum) verbrannt, ein Lleb-
Iing!'gotze angerufell, noche viele andere Mysterlen verrichtet wor-
,len sind, wlrd du nuch dem Pfan-hause zur chrlstlichen Taufe getlagen. Das
Thier, de .. en Name dem Kinde knn nawh selner Geburt vom Sonnenprie,ter
wlrd, gilt gew5hnllch auch sis seln Schutzgei.t (naguat) mrs gall",e Leben." Dr.
8cherzer, Die lndlanfr t'on Santa Catruina /I<Ilavaran, p. n, Wicn, 1856.
t The word :ahorl, of Arabic origin, is thus explained In the Spallish and English dic-
tionary of {London, l'i6B) : "So they call In Spain an impostor who to
Into the bowels of the earth, through stone walls, or into II man's Dr.
StoIlI!llY. the Guatemala Indians speak of their diviners, the Ah Kih, lIS zahorin. Guate-
mala, s. Z19.
l Emetorlo Pineda, DelCrlpdon Geograjlca de Chiapa' 1/ Soconu,eo, p.22 (Mexico, 1816).
invocation were
These JW,nt,'r'I,l<
Central
that of
as
the veteran to their neo-
of
arts besides
the future.
could create before the eyes of the a
01' an where none such existed;
cut open their or a limb from
another person, and heal the wound or restore the
severed member to its could
knives and not and not be
in the
gaze;
would come.
of the State of Vera Cruz and
elsewhere in southern Mexico these
the name
and are
,I a combination of
1 The details of the ceremonies and doctrines of
ism have never been revealed; but from isolated occur-
rences and confessions it is clear that its adherents
formed a coherent association "AL""UI over most of southern
"Wird ein Kind im Dorre geboren, so erilillt def heidnische G5tzenpriester von die
!rem eher Kunile, als der katholi1'Che Pfarrer. Erst wenn dem neuen
durch den Aj-qulg das Horoskop gestellt, der Name elnes Thleres
beigelegt, M!sl-S!!l (das citronengelbe Harz des Rhus copallinum) verbrannt, ein Lleb-
Iing!'gotze angerufell, noche viele andere Mysterlen verrichtet wor-
,len sind, wlrd du nuch dem Pfan-hause zur chrlstlichen Taufe getlagen. Das
Thier, de .. en Name dem Kinde knn nawh selner Geburt vom Sonnenprie,ter
wlrd, gilt gew5hnllch auch sis seln Schutzgei.t (naguat) mrs gall",e Leben." Dr.
8cherzer, Die lndlanfr t'on Santa Catruina /I<Ilavaran, p. n, Wicn, 1856.
t The word :ahorl, of Arabic origin, is thus explained In the Spallish and English dic-
tionary of {London, l'i6B) : "So they call In Spain an impostor who to
Into the bowels of the earth, through stone walls, or into II man's Dr.
StoIlI!llY. the Guatemala Indians speak of their diviners, the Ah Kih, lIS zahorin. Guate-
mala, s. Z19.
l Emetorlo Pineda, DelCrlpdon Geograjlca de Chiapa' 1/ Soconu,eo, p.22 (Mexico, 1816).
Mexico and
u""""u,,,.,,,,, which
sentiments--detestation
the Christian
two
and batred of
In their eyes the latter was but a cloak for the
massacres and exerted the former. To them tbe
sacraments of the Church were the outward of their own
revolted these rites in
or received them with secret repugnance and con-
after
U"'lJlIO''':U as the
inserted In their records of battles and
massacres. it conveys the same idea,-making evident to
the reader that the prett'xt for all the the
was the enforced conversion to or the nati'l"es; a pretext on
which the Spaniards seized In order to possess themselves of the land and
its treasure. to rob the Indians of their wives and to enslave
them, and to spill their blood without remorse or remission. One of these
documents, dated in 15211, IIdds a trait of savage irony. A sol-
dier is represented a Indian from a lake by a lasso
around his neck; while on the shore stands a monk tbe
recreant on his arrival 1"*
No wonder that the
for centuries after the
tbe hated Christian sacraments
their own, as we are told did
from his own of view in these words:
"The Father of Lies had hill ministers who aided him,
sorcerers, who wentl\boUL from town to town, the
effects of
of
to that which Ihe of desired. Those who believed their deceits,
and had been baptized, were washed on the head and breast by Ihese sor
cerers, who assured them that this would remove the effects of the chrism
and the holy oils. I knew an instance where a person of promi-
nence, who resided not far from the of Mexico, was and had
received extreme unclion ; and when the priest had departed one of these
diabolical ceremonialists entered, and wsshed all the parts which bad been
anointed by !he oil with the intention to its power. "t
Ma.dler de Montja.u, de l' Anden Mexlque," In Archit>e8 de la
Sodttt Americaine de Franee. 1876, p. 215.
t Torquemada., Monarquia Indiana, Lib. xv, cap. 16.
Mexico and
u""""u,,,.,,,,, which
sentiments--detestation
the Christian
two
and batred of
In their eyes the latter was but a cloak for the
massacres and exerted the former. To them tbe
sacraments of the Church were the outward of their own
revolted these rites in
or received them with secret repugnance and con-
after
U"'lJlIO''':U as the
inserted In their records of battles and
massacres. it conveys the same idea,-making evident to
the reader that the prett'xt for all the the
was the enforced conversion to or the nati'l"es; a pretext on
which the Spaniards seized In order to possess themselves of the land and
its treasure. to rob the Indians of their wives and to enslave
them, and to spill their blood without remorse or remission. One of these
documents, dated in 15211, IIdds a trait of savage irony. A sol-
dier is represented a Indian from a lake by a lasso
around his neck; while on the shore stands a monk tbe
recreant on his arrival 1"*
No wonder that the
for centuries after the
tbe hated Christian sacraments
their own, as we are told did
from his own of view in these words:
"The Father of Lies had hill ministers who aided him,
sorcerers, who wentl\boUL from town to town, the
effects of
of
to that which Ihe of desired. Those who believed their deceits,
and had been baptized, were washed on the head and breast by Ihese sor
cerers, who assured them that this would remove the effects of the chrism
and the holy oils. I knew an instance where a person of promi-
nence, who resided not far from the of Mexico, was and had
received extreme unclion ; and when the priest had departed one of these
diabolical ceremonialists entered, and wsshed all the parts which bad been
anointed by !he oil with the intention to its power. "t
Ma.dler de Montja.u, de l' Anden Mexlque," In Archit>e8 de la
Sodttt Americaine de Franee. 1876, p. 215.
t Torquemada., Monarquia Indiana, Lib. xv, cap. 16.
Similar instances are recorded Jacinto de la Serna. He
adds that not did the Masters sacrifices to the
Fire ill order to annul the effects of extreme but
among their con
",!,>,,,c,vu a narcotic mushroom for the and the
for the wine. Sometimes con-
cealed in the pyx,
their own, so that
the some little idol of
followed their
while the Host.
pagan sense to the sacred
like.*
Wlloever or whatever was an enemy to that
forced upon these miserable creatures was an
and a friend. Nunez de la tells us that he found written
: "0 Brother Brother
come to
the iron heels of a
The association embraced various tribes and its members
The initiation into these
was ceremonies. Local sodalities
or brotherhoods were after the manner of those usual
in the Roman Church; but instead of named after St.
John or tile were dedicated to Judas Iscariot
or Pontius Pilate out of derision and hatred of the of
the
near
their
secret councils and most One
of these was in the
near a third at
"De la Serna, Manual de Minlstro8, pp. 20, 21, 42, lA2. The mushroom referred to was
the quauhnanacail, probably the same as the teyhuinU of Hemandez, His!. Plant. Nov.
Hispan., Tom. ii, p. 358, who says that it is not dangerous to life, but disturbs the mind,
Inciting 10 laughter and intoxication.
t Actual slavery oftha Indians Mexico continued I'll! late lIS the middle of the seven-
teenth century. See Cavo, Tres Siglo8 de Mexico, etc., Tom. II, p. 11.
1 Brll.Meur, Hilll. dell Nations OiviluUJI de Mexique, Tom. iv, p. 822.
Similar instances are recorded Jacinto de la Serna. He
adds that not did the Masters sacrifices to the
Fire ill order to annul the effects of extreme but
among their con
",!,>,,,c,vu a narcotic mushroom for the and the
for the wine. Sometimes con-
cealed in the pyx,
their own, so that
the some little idol of
followed their
while the Host.
pagan sense to the sacred
like.*
Wlloever or whatever was an enemy to that
forced upon these miserable creatures was an
and a friend. Nunez de la tells us that he found written
: "0 Brother Brother
come to
the iron heels of a
The association embraced various tribes and its members
The initiation into these
was ceremonies. Local sodalities
or brotherhoods were after the manner of those usual
in the Roman Church; but instead of named after St.
John or tile were dedicated to Judas Iscariot
or Pontius Pilate out of derision and hatred of the of
the
near
their
secret councils and most One
of these was in the
near a third at
"De la Serna, Manual de Minlstro8, pp. 20, 21, 42, lA2. The mushroom referred to was
the quauhnanacail, probably the same as the teyhuinU of Hemandez, His!. Plant. Nov.
Hispan., Tom. ii, p. 358, who says that it is not dangerous to life, but disturbs the mind,
Inciting 10 laughter and intoxication.
t Actual slavery oftha Indians Mexico continued I'll! late lIS the middle of the seven-
teenth century. See Cavo, Tres Siglo8 de Mexico, etc., Tom. II, p. 11.
1 Brll.Meur, Hilll. dell Nations OiviluUJI de Mexique, Tom. iv, p. 822.
mda; a fourth at ; a fifth at
Oaxaca j and a few others may be surmised.
The who resided at each of these centres exercised
contwl over all the teachers and
extensi ve district.
_" __ .. __ authorities it was ascertained that the
the
of
included under his rule one thousand sub-
and no doubt others of his rank were not less
between the members of the association over an in-
wide area was well known to the
and civil authorities. The formulas and
methods of
itself was j as a of the secret
which existed among the members of this cabalistic
To a certain and at least in some
and of
A traveler of the first decade of this has left us
a number of curious details of the of the Chris-
tianized Indians in Mexico of that Benito ~ a r i a de
informs us that he had discovered the existence of different
in a
referred to as "the little old
able to ascertain what
this
and medicine men, and that all
the supremacy of one whom
man," El But he was un-
traits he obtained
the
name
Injorme del leniente general, Don Jacobo de Em ba Figueroll, ct:rrrellidt:rr de La Provincia
de quoted by BmllScur.
t Jacinto Ill. Serna says: Los mrestros de I'stas ceremonias son todOB unos, y 10 que
sucede en esm cordllll'ra en Uldu sucede." .Hallum de }bfinistTo8, p.52. Speaking of the
methods of the uagualists of Chiapll.!l, Bishop Nullez de 111. VI'ga writes: "Concuerdan
108 mas modernos con los mW! antigu08 que se practicaban en Mexico." Om.8tituciones
Dioeesanas, p. 1:-14.
t He observes that there were familia, de los tales .abios en 1Il.!I quail'S en manera de
patrimonio se heredaball, suct'edleudo los hijos A los padres, y principalmente au abom-
inable sects de Nagua1!smo." Hi,tt:rru. del Cit!o y de la Tierra, MS., p. 7. Ordonez ad
vances vanoUli erudite reasons for believing that NaguaJism ill a religions belief whOl!e
theory and rites were brought from Carthage by Punic navigators in ancient times.
Maria de Mox6, Gllr!as MejiCano8, p. 270 ,Genova, n. d.).
mda; a fourth at ; a fifth at
Oaxaca j and a few others may be surmised.
The who resided at each of these centres exercised
contwl over all the teachers and
extensi ve district.
_" __ .. __ authorities it was ascertained that the
the
of
included under his rule one thousand sub-
and no doubt others of his rank were not less
between the members of the association over an in-
wide area was well known to the
and civil authorities. The formulas and
methods of
itself was j as a of the secret
which existed among the members of this cabalistic
To a certain and at least in some
and of
A traveler of the first decade of this has left us
a number of curious details of the of the Chris-
tianized Indians in Mexico of that Benito ~ a r i a de
informs us that he had discovered the existence of different
in a
referred to as "the little old
able to ascertain what
this
and medicine men, and that all
the supremacy of one whom
man," El But he was un-
traits he obtained
the
name
Injorme del leniente general, Don Jacobo de Em ba Figueroll, ct:rrrellidt:rr de La Provincia
de quoted by BmllScur.
t Jacinto Ill. Serna says: Los mrestros de I'stas ceremonias son todOB unos, y 10 que
sucede en esm cordllll'ra en Uldu sucede." .Hallum de }bfinistTo8, p.52. Speaking of the
methods of the uagualists of Chiapll.!l, Bishop Nullez de 111. VI'ga writes: "Concuerdan
108 mas modernos con los mW! antigu08 que se practicaban en Mexico." Om.8tituciones
Dioeesanas, p. 1:-14.
t He observes that there were familia, de los tales .abios en 1Il.!I quail'S en manera de
patrimonio se heredaball, suct'edleudo los hijos A los padres, y principalmente au abom-
inable sects de Nagua1!smo." Hi,tt:rru. del Cit!o y de la Tierra, MS., p. 7. Ordonez ad
vances vanoUli erudite reasons for believing that NaguaJism ill a religions belief whOl!e
theory and rites were brought from Carthage by Punic navigators in ancient times.
Maria de Mox6, Gllr!as MejiCano8, p. 270 ,Genova, n. d.).
of "
had to deceive the senses
the south
I t will be seen from the
visions. * In
"which may have
so-called in the
factor in the
among whom it ex-
isted j that it was the source from which was drawn and the
means which was sust!l.ined the race-hatred of the native
American towards his conquerors, for cen-
now and then out in furious revolt and civil
war.
There is reason to its power
reasons, it has not been demonstrated. It has been a
and a matter of to the historians of Yucatan
the of the insurrection which secured
after these had been
There can
of the redoubtable order of
a number of near
blood .Jacinto Can-Ek; but some of the
afterwards confessed that it was the outcome of a
which had been
VVhen the announced
and teacher
Tr,n",rnlt.v of sorcerers, a master
and the lineal successor of the famous
.. " Xochi"lika, ii.los mul I18blos encantadores." Torqnemada, Mon-
arqllia 1ndian", ltV, cap. 16.
t In Nahuatl, tlapi"n;, a gUlmlisll or watchman. The Zapotoo priesthood wu dhlded
into the "uiiwOO8, "greater guardians," and tllelr Inreriors, the copaviloos, "guardllins
or the gods." C<1lTioo.o, &:.dlos Hi8toricl>s, p. 93.
See E1lglo Aucona, Hi8toria de yucatan, Tom. iv, cap. 1 1880).
of "
had to deceive the senses
the south
I t will be seen from the
visions. * In
"which may have
so-called in the
factor in the
among whom it ex-
isted j that it was the source from which was drawn and the
means which was sust!l.ined the race-hatred of the native
American towards his conquerors, for cen-
now and then out in furious revolt and civil
war.
There is reason to its power
reasons, it has not been demonstrated. It has been a
and a matter of to the historians of Yucatan
the of the insurrection which secured
after these had been
There can
of the redoubtable order of
a number of near
blood .Jacinto Can-Ek; but some of the
afterwards confessed that it was the outcome of a
which had been
VVhen the announced
and teacher
Tr,n",rnlt.v of sorcerers, a master
and the lineal successor of the famous
.. " Xochi"lika, ii.los mul I18blos encantadores." Torqnemada, Mon-
arqllia 1ndian", ltV, cap. 16.
t In Nahuatl, tlapi"n;, a gUlmlisll or watchman. The Zapotoo priesthood wu dhlded
into the "uiiwOO8, "greater guardians," and tllelr Inreriors, the copaviloos, "guardllins
or the gods." C<1lTioo.o, &:.dlos Hi8toricl>s, p. 93.
See E1lglo Aucona, Hi8toria de yucatan, Tom. iv, cap. 1 1880).
II whose words ca.nnot fail." In a
to attack the
.. 'Be not afraid,' he exclaimed, 'of their cannons and their fortI; for
among the many to whom I have tl!.ught the artil of magic (ellnte de bru.
jcria) there are fifteen chosen ones, marvelous experts, who their
power will enter the fortress, the sentinels, and throw open
the gates to our warriors. I shall take the lellLves of the sllcred Iree, and
them into trumpetll, I shall call to the ftlur winds of heaven, and
a multitude of men will hasten to our aid.' "it
he took a sheet of paper, held it up to show that it
folded it for n and then it out covered
I This deft trick convinced his
hearers of the truth of his claims and rushed to arms. He
and with her crown led clothed in the robe of the
on his hend. But neither their enthusiasm nor their leader's art
and soon J Ilcinto and his followers fell victims to
the stake and the .A fter their death the dance of " the
dance" of the
; and the use of the sacred drum-the favorite in-
strument of the native
In wherever we have any full accounts of the revolts
the domination
was led
the ancient
himself as a
of sent
them an lUl.1"'I,-,"'IUU"'"
He also announced
and a worker
.. The mention of the tlrteen, 5 x S, chosen disciples Indlc ... tes that the same system of
initiating by triplets prevailed In Yu('.atan as In Chiapss (see above, p. (9). The Mere!!
tree I. not named, but It WII8 the eelba to which I refer elllewhcre. The ad-
drel!ll of Jacinto wo. obtained from those present. and i. given at length by the Jesuit
Martin del Puerto, in his Relacion /uxno al Cbbildo Ecle8i<u1iro par el prep08ito de z" 0:>",-
pailia de JeBW!, acerca de z" muerle de Jacinto CIIn-Ek y 80008, Dec. 26, 1761. It Is publlghed,
with other document.. relating to this revolt. in the Appendix to the Diccionario L'ni ",.-
sal, edited by Orozco y Berm, Mexico, 1856. On the prophecies of Chllan BamID, see my
mays qfall Amerironillt, pp. 255-273 (Philadelphia. 1800).
t Ellglo Ancona, Hm. de Yucatan, Tom. II, p. 1!i2.
II whose words ca.nnot fail." In a
to attack the
.. 'Be not afraid,' he exclaimed, 'of their cannons and their fortI; for
among the many to whom I have tl!.ught the artil of magic (ellnte de bru.
jcria) there are fifteen chosen ones, marvelous experts, who their
power will enter the fortress, the sentinels, and throw open
the gates to our warriors. I shall take the lellLves of the sllcred Iree, and
them into trumpetll, I shall call to the ftlur winds of heaven, and
a multitude of men will hasten to our aid.' "it
he took a sheet of paper, held it up to show that it
folded it for n and then it out covered
I This deft trick convinced his
hearers of the truth of his claims and rushed to arms. He
and with her crown led clothed in the robe of the
on his hend. But neither their enthusiasm nor their leader's art
and soon J Ilcinto and his followers fell victims to
the stake and the .A fter their death the dance of " the
dance" of the
; and the use of the sacred drum-the favorite in-
strument of the native
In wherever we have any full accounts of the revolts
the domination
was led
the ancient
himself as a
of sent
them an lUl.1"'I,-,"'IUU"'"
He also announced
and a worker
.. The mention of the tlrteen, 5 x S, chosen disciples Indlc ... tes that the same system of
initiating by triplets prevailed In Yu('.atan as In Chiapss (see above, p. (9). The Mere!!
tree I. not named, but It WII8 the eelba to which I refer elllewhcre. The ad-
drel!ll of Jacinto wo. obtained from those present. and i. given at length by the Jesuit
Martin del Puerto, in his Relacion /uxno al Cbbildo Ecle8i<u1iro par el prep08ito de z" 0:>",-
pailia de JeBW!, acerca de z" muerle de Jacinto CIIn-Ek y 80008, Dec. 26, 1761. It Is publlghed,
with other document.. relating to this revolt. in the Appendix to the Diccionario L'ni ",.-
sal, edited by Orozco y Berm, Mexico, 1856. On the prophecies of Chllan BamID, see my
mays qfall Amerironillt, pp. 255-273 (Philadelphia. 1800).
t Ellglo Ancona, Hm. de Yucatan, Tom. II, p. 1!i2.
same ideas was the Mixe
"who led the revolt of the
He sent out his summons to the
u thirteen governors of the and Chontales !l to come to
his and the insurrection threatened to assume formidable
to bp,ar upon the natives
the whole power of the Roman Church the of
Cuevas
in
claimed to be an incarnation
of the
were led
of the old
who
the
in the year there was a vio-
when three million
dollars worth of Doubtless this was attribut-
able to the of food which ; but that the au-
thorities traced it also to some secret cercmonials is evident
from the law which was the In-
dians to wear the
''''IIJ<t:lIC;U''l enactments
As for the revolt ot'the Tzentals of
under the
as I shall indicate on a later page.
ot' the native American race under the ... u ..
power in North America has never been written with the
to He who
See Pedro &nchez de Agnilar, Il\forme ton/ra Idoltlm OultoTes en Yucalhan (M .. drld,
1639); ElIg\o Ancona, HU!lorla de Yucaf,an, Tom. 11, pp. 129.
t The chief authority on this revolt III Juan de Torre. Cll.!lt!l1o, Rel,ac/o/ll de 10 Sucedid"
en las PrQlli1lid<18 de Nuapa, Izlepu y Vii/a Alia (Mexico, 1662). See 11.100 Cavo, Los Tres
Sig/OlIlle Ma/co durameel Gooier"" Espallol, Tom. Ii, p. 41, and a pamphlet by Christoval
!lI!.nllO de Re/4lcWn cierla y verdadera de 10 8ucedio en tala Pr.:;v;ncla de Tehu-
IIntepec, etc. at Mexico, 1661), which I know through the notes of Dr. :Be-
rendt. Mr. H. H. Baucroft, In his me!lgre account of thls event, mLstaklngly inblJits
that It look place In 1660. HU!Imy Vol. lU, p. 16t.
: See Bruseur de Bourbourg, Hilt.:;ire des Nallo"" Oivili8ee8 de la Me.dque, Tom iv, 824-
II Cavo, Los noes Slgws, etc., Tom. II, p. 011 the Ill!e and slgnlfteance of the piochlll
we have IIOme inforDllltion In Vetancurt, Tentro Medcaoo, Tom. ii, p. 464, and de ia8ema,
Jlanuat de Jlini8trrnr, pp. 166, 167. It was the badge of II. certain order of the native
priesthood.
same ideas was the Mixe
"who led the revolt of the
He sent out his summons to the
u thirteen governors of the and Chontales !l to come to
his and the insurrection threatened to assume formidable
to bp,ar upon the natives
the whole power of the Roman Church the of
Cuevas
in
claimed to be an incarnation
of the
were led
of the old
who
the
in the year there was a vio-
when three million
dollars worth of Doubtless this was attribut-
able to the of food which ; but that the au-
thorities traced it also to some secret cercmonials is evident
from the law which was the In-
dians to wear the
''''IIJ<t:lIC;U''l enactments
As for the revolt ot'the Tzentals of
under the
as I shall indicate on a later page.
ot' the native American race under the ... u ..
power in North America has never been written with the
to He who
See Pedro &nchez de Agnilar, Il\forme ton/ra Idoltlm OultoTes en Yucalhan (M .. drld,
1639); ElIg\o Ancona, HU!lorla de Yucaf,an, Tom. 11, pp. 129.
t The chief authority on this revolt III Juan de Torre. Cll.!lt!l1o, Rel,ac/o/ll de 10 Sucedid"
en las PrQlli1lid<18 de Nuapa, Izlepu y Vii/a Alia (Mexico, 1662). See 11.100 Cavo, Los Tres
Sig/OlIlle Ma/co durameel Gooier"" Espallol, Tom. Ii, p. 41, and a pamphlet by Christoval
!lI!.nllO de Re/4lcWn cierla y verdadera de 10 8ucedio en tala Pr.:;v;ncla de Tehu-
IIntepec, etc. at Mexico, 1661), which I know through the notes of Dr. :Be-
rendt. Mr. H. H. Baucroft, In his me!lgre account of thls event, mLstaklngly inblJits
that It look place In 1660. HU!Imy Vol. lU, p. 16t.
: See Bruseur de Bourbourg, Hilt.:;ire des Nallo"" Oivili8ee8 de la Me.dque, Tom iv, 824-
II Cavo, Los noes Slgws, etc., Tom. II, p. 011 the Ill!e and slgnlfteance of the piochlll
we have IIOme inforDllltion In Vetancurt, Tentro Medcaoo, Tom. ii, p. 464, and de ia8ema,
Jlanuat de Jlini8trrnr, pp. 166, 167. It was the badge of II. certain order of the native
priesthood.
himself for that task will U" .. ""'lIUl reach the conclusion ex-
the eminent American anti-
n1",,,,,,,,,n anum ber
quary and U'.'"UHH,U in these words:
"
the classes of thesemicivilized nations of
America, there has existed a bond. a secret organiza-
tion, which all the disasters to whicb they have been have not
It is to its present existence tbat we may attribute those
simultaneous movements of the of Mexico and Central Amer.
ica, which have more than once threatened the complete subversion of
the Spanisb power.".
That that secret is
A remarkable feature in this
exalted it
The
at once, as much
; t and the references to
of the sixteenth and seventeenth
centuries confirm the dread in which were held and the ex-
tensive influence were known to control. In the sacra-
ments of Woman was the "nunu.,
21. This was a lineal inheritance from times.
In many native American as in others from the old
enchantress is remembered as the founder
the of her
powers.
Adventures 010 tile MUlqUUo Shore, by S. A. Ward, pseudonym of Mr. Squier, p. 2fi8
(New York, 1855).
t Nuflez de III Vegll., (lmlllUucW/I<1,lI Diocesanas, p. 10, and compo BrllJlseur de Bour
bourg, HUt. des Nat. Civ. de Alfezique, Tom. I, p. 74.
Herrera, Hillt. de la8 Indias Occidentale" Dec. IJ, Lib. 111, cap. 5.
himself for that task will U" .. ""'lIUl reach the conclusion ex-
the eminent American anti-
n1",,,,,,,,,n anum ber
quary and U'.'"UHH,U in these words:
"
the classes of thesemicivilized nations of
America, there has existed a bond. a secret organiza-
tion, which all the disasters to whicb they have been have not
It is to its present existence tbat we may attribute those
simultaneous movements of the of Mexico and Central Amer.
ica, which have more than once threatened the complete subversion of
the Spanisb power.".
That that secret is
A remarkable feature in this
exalted it
The
at once, as much
; t and the references to
of the sixteenth and seventeenth
centuries confirm the dread in which were held and the ex-
tensive influence were known to control. In the sacra-
ments of Woman was the "nunu.,
21. This was a lineal inheritance from times.
In many native American as in others from the old
enchantress is remembered as the founder
the of her
powers.
Adventures 010 tile MUlqUUo Shore, by S. A. Ward, pseudonym of Mr. Squier, p. 2fi8
(New York, 1855).
t Nuflez de III Vegll., (lmlllUucW/I<1,lI Diocesanas, p. 10, and compo BrllJlseur de Bour
bourg, HUt. des Nat. Civ. de Alfezique, Tom. I, p. 74.
Herrera, Hillt. de la8 Indias Occidentale" Dec. IJ, Lib. 111, cap. 5.
among the was the sorceresliJ who built the
of on the road from Mexico to
even after the for the skill of its
claimed descent from her. * in
queen of versed in all occult
but at the close of her career rose to heaven in the
form of a beautiful amid the roll of thunder and the 11ash
of
familiar with the Mexican
claimed to possess of
themselves into the lower animals was their
The powers of these qneens of
their sex. We read in the chronicles
extended among
of ancient Mexico that
n""""",rl the tribes of the when the
sent
their witches. These cast upon him
when lIe walked forth from his
and he fell prone and dead.
as in ancient
the mouths of these
the celebration of victories
and horrible that I
without a translation:
not their
their fatal
blood burst
were believed
so
before me
algun liombre, Despuel! de !llIcrillcar los
dolo, si era de 108 que avian en guerra, dicen que el
.. Acosta, Hi,t. Nal. \I .'!loral de la, Indw, Lib. vii, cap. 5.
t The story III given in Herrera, nut. de India" Dec. Iv, Lib. viii, cap. 4. The name
Coamizagualls translated in the account 811 "];'lying Tlgrel!B." I CIlllnot &SII\gn It thlll
sense in dialect.
Jacinto la Serna, Manual de MinistrOll, p. 19K Identifies QullaztU with
Tonantzin, the common mother of mankind and goodellS childblrth de Nut'll'"
ElIpafla, Lib. I, cap. 6, IJb. vi, cap. 21). Further particular!! of her lire by Tor-
quemada, Monarquia Indiana, Lib. II, cap. 2. The /:ttzime were mysterious elemental
powers, who, the Nahuas believed. were destined finally to destroy the present world
(Sahagun, 1. c., IJb. vi, cap. 8). The woro means" flying halred" (Serna).
I Torqullmada, Monarquia Indiana, IJb. II, cap. 62.
among the was the sorceresliJ who built the
of on the road from Mexico to
even after the for the skill of its
claimed descent from her. * in
queen of versed in all occult
but at the close of her career rose to heaven in the
form of a beautiful amid the roll of thunder and the 11ash
of
familiar with the Mexican
claimed to possess of
themselves into the lower animals was their
The powers of these qneens of
their sex. We read in the chronicles
extended among
of ancient Mexico that
n""""",rl the tribes of the when the
sent
their witches. These cast upon him
when lIe walked forth from his
and he fell prone and dead.
as in ancient
the mouths of these
the celebration of victories
and horrible that I
without a translation:
not their
their fatal
blood burst
were believed
so
before me
algun liombre, Despuel! de !llIcrillcar los
dolo, si era de 108 que avian en guerra, dicen que el
.. Acosta, Hi,t. Nal. \I .'!loral de la, Indw, Lib. vii, cap. 5.
t The story III given in Herrera, nut. de India" Dec. Iv, Lib. viii, cap. 4. The name
Coamizagualls translated in the account 811 "];'lying Tlgrel!B." I CIlllnot &SII\gn It thlll
sense in dialect.
Jacinto la Serna, Manual de MinistrOll, p. 19K Identifies QullaztU with
Tonantzin, the common mother of mankind and goodellS childblrth de Nut'll'"
ElIpafla, Lib. I, cap. 6, IJb. vi, cap. 21). Further particular!! of her lire by Tor-
quemada, Monarquia Indiana, Lib. II, cap. 2. The /:ttzime were mysterious elemental
powers, who, the Nahuas believed. were destined finally to destroy the present world
(Sahagun, 1. c., IJb. vi, cap. 8). The woro means" flying halred" (Serna).
I Torqullmada, Monarquia Indiana, IJb. II, cap. 62.
miembro y los testiculol del tal aacrillcado, y se los daban a una
que tenian pur profeta, pal'll. que los comiese, y Ie rogss!!e a
IIU idolo lea dies!!e mas captivo!!." *
When
old her
f:\miliar in the
incantations" undertook to
As in the so in the latest accounts. 'rhe last revolt
of the Indians of occurred among the Zotzils in 1869.
The cause of it was the seizure and the
fired
ence.
the
woman," known to the whites as
T.n,nr,p,rn,p,r with one of their aha us or chieftains,
sedition. The natives marched
of San where the
instance is that recorded
of the Tzentals of
an Indian a native Joan of
like enthusiasm to drive from her the hated
oppressors, and to of their pres-
She was years and was known to
as lIaria Candelaria. She was the leader of what
but what Ordonez y
as the
association of
white race. He estimates that in alone there were
thousand natives under her orders-doubtless an
""."VJJ'- .. JJlU asserts that the extended far into
Fr. Tomu Coto, Dicc1onarlo de lrr. Leng!ulr. CW:ehiquQ, MS., s. v. Sacr(/l:car; In the
Library of the American PhilOl!ophical Society at PhUadelphla.
t Trataron de vale ... " del arte de lOll encanros y nagtroles" are the words of the author,
FlIentes y GuzmAn, In hi. RecOTdarion Fi'orlda, Tom. I, p. 1iQ. III the account of Bernal
Diaz, It reads as If thl" witch and her dog had both been il&Critlced; bllt Fuente" Is clear
in his statement, and bad other documents at hand.
t Teobert :Maler, sllr l'Etat de Chiapa-," In the Rtmu d' Tom.
!!t, pp. 309-311. This writer also gives some valllable facl8 about the Indian insurrection
In the Sierm de Alicia, In 18,3.
miembro y los testiculol del tal aacrillcado, y se los daban a una
que tenian pur profeta, pal'll. que los comiese, y Ie rogss!!e a
IIU idolo lea dies!!e mas captivo!!." *
When
old her
f:\miliar in the
incantations" undertook to
As in the so in the latest accounts. 'rhe last revolt
of the Indians of occurred among the Zotzils in 1869.
The cause of it was the seizure and the
fired
ence.
the
woman," known to the whites as
T.n,nr,p,rn,p,r with one of their aha us or chieftains,
sedition. The natives marched
of San where the
instance is that recorded
of the Tzentals of
an Indian a native Joan of
like enthusiasm to drive from her the hated
oppressors, and to of their pres-
She was years and was known to
as lIaria Candelaria. She was the leader of what
but what Ordonez y
as the
association of
white race. He estimates that in alone there were
thousand natives under her orders-doubtless an
""."VJJ'- .. JJlU asserts that the extended far into
Fr. Tomu Coto, Dicc1onarlo de lrr. Leng!ulr. CW:ehiquQ, MS., s. v. Sacr(/l:car; In the
Library of the American PhilOl!ophical Society at PhUadelphla.
t Trataron de vale ... " del arte de lOll encanros y nagtroles" are the words of the author,
FlIentes y GuzmAn, In hi. RecOTdarion Fi'orlda, Tom. I, p. 1iQ. III the account of Bernal
Diaz, It reads as If thl" witch and her dog had both been il&Critlced; bllt Fuente" Is clear
in his statement, and bad other documents at hand.
t Teobert :Maler, sllr l'Etat de Chiapa-," In the Rtmu d' Tom.
!!t, pp. 309-311. This writer also gives some valllable facl8 about the Indian insurrection
In the Sierm de Alicia, In 18,3.
the who had been ordered to await the result
Her was absolute. and she was merciless in
obedience to it. The disobedient were alive or
roasted over a slow fire. She and all hp.r followers took
lar their hatred and for the
mass, which she
Of course, her
the ceremonies of the
and stoned to death the
less. It failed after a bitter and nr(}tr:act:ed
was
character-
both sides. But w hen her ized the utmost
followers were scattered and when the victorious whites
had in their hands all the power and resources of the
not their most nor the of
ena bled them to Maria the
drama. With she
esses of
Maria in her endeavors.
met the fate which we can
hear a "sukia woman," J
one who lived alone mid
"'"'Uf."", a sorceress of years,
and life in her hands. t Per-
The long account given by Mr. H. H. Bancron of this Insurrection Is II. travesty of tbe
situation drawn from bitterly prejudiced Spanish sources, of COUnle, utterly out of sym
pathy with the motives which prompted the native acto.... See his History oj the Parille
Sates, Vol. ii, p. 696, sqq. Ordofiez y Aguiar, who lived on the spot witbilla generation
of tbe occurrences. recognizes In Marla Candelaria (whO!!e true name Bancroft does not
give) the real head of the rebellion, "qulen ordenaba 108 ardides del motin ; .. ~ 10
que princlprumente tralabau laB leyes fundamentales de su !lecta, era de que no quedaBe
r.Ara aJguno de que los Europeos havlan plsado este auelo." Hill account is in his un-
published work, Hildoria del Oielo Y de la Tierra, written at Guatemala about 17110. Juarros,
of their rites, says of them: "Apostendo de 111. fe, prof ... uando los vasos sngr".
dos, y sacrilegos cultos A una iudizuela." lli810ria de I" Ciudad de Guatemala,
Tom. i, p. 17.
t Bancroft, ub! slIprll, p. 705, note. One was hanged, whom Garcia Pelaez calIJI "unll.
iudia bruja." Memorias para ia Hieloria de Guatemala, Tom. 11, p. 153.
t Squier, ubi Bupm, p&BI!Iim.
the who had been ordered to await the result
Her was absolute. and she was merciless in
obedience to it. The disobedient were alive or
roasted over a slow fire. She and all hp.r followers took
lar their hatred and for the
mass, which she
Of course, her
the ceremonies of the
and stoned to death the
less. It failed after a bitter and nr(}tr:act:ed
was
character-
both sides. But w hen her ized the utmost
followers were scattered and when the victorious whites
had in their hands all the power and resources of the
not their most nor the of
ena bled them to Maria the
drama. With she
esses of
Maria in her endeavors.
met the fate which we can
hear a "sukia woman," J
one who lived alone mid
"'"'Uf."", a sorceress of years,
and life in her hands. t Per-
The long account given by Mr. H. H. Bancron of this Insurrection Is II. travesty of tbe
situation drawn from bitterly prejudiced Spanish sources, of COUnle, utterly out of sym
pathy with the motives which prompted the native acto.... See his History oj the Parille
Sates, Vol. ii, p. 696, sqq. Ordofiez y Aguiar, who lived on the spot witbilla generation
of tbe occurrences. recognizes In Marla Candelaria (whO!!e true name Bancroft does not
give) the real head of the rebellion, "qulen ordenaba 108 ardides del motin ; .. ~ 10
que princlprumente tralabau laB leyes fundamentales de su !lecta, era de que no quedaBe
r.Ara aJguno de que los Europeos havlan plsado este auelo." Hill account is in his un-
published work, Hildoria del Oielo Y de la Tierra, written at Guatemala about 17110. Juarros,
of their rites, says of them: "Apostendo de 111. fe, prof ... uando los vasos sngr".
dos, y sacrilegos cultos A una iudizuela." lli810ria de I" Ciudad de Guatemala,
Tom. i, p. 17.
t Bancroft, ub! slIprll, p. 705, note. One was hanged, whom Garcia Pelaez calIJI "unll.
iudia bruja." Memorias para ia Hieloria de Guatemala, Tom. 11, p. 153.
t Squier, ubi Bupm, p&BI!Iim.
his account is somewhat fanciful; it is so, indeed; but it
is on the unshaken beliefs and ancient trllilitions of
the natives of those and on customs well known to those
the Abbe Brasseur de
had occasion more than once to
this trait of the ancient faith of the
their descendants. the
Mexico and Central
come in contact with
still alive in
of the Isthmus of
he saw one of the queens of the
and he describes her with a warmth which proves that he had
not lost his eye for the beautiful.
"She wore a stuff folded around her form
at the hips, and to a little distance above the ankle a of
red silk gauze with short sleeves and embroidered with clothed the
upper part of her person, veiling her bosom, upon which a chain of
gold pieces. and strung on a cord. Her rich black bair Willi
divided on the forehead, and drawn back in two tresses fastened
with blue while a white muslin kerchief encircled her head like
the calantica of the ancient Never in my life have I seen a
more of an Isis or a Cleopatra .
.. There was something strange in her expression. Her eyes were the
blackest and the in the world; but there were moments when
paused, leaned the billiard table or the Willi, and
became fixed nnd dead like those of a corpse. Then a
would shoot from beneath her dark lashes, a chill 10 the heart of
the one to whom It was directed. WitS it madness, or was it, as those
around her believed. a momentary absence of soul, an absorption of her
spirit into its a into an unknown world? Who
shall decide? "*
24. It would be a mistake to suppose that
incoherent of
derived from the ancient
to a
well-defined
able to trace
different conclusion.
of the native
anterior to the
which had no connection with the elaborate and
the Aztecs. The evidence to this effect is
of a
Wherever in later the Catholic found out the
V01Jage a Z'IsthmW! de Tehuanteptc, p. 16j. He adds a number of particulBl'lll of tbe
power sbe WWl supposed to exercise.
I
!
his account is somewhat fanciful; it is so, indeed; but it
is on the unshaken beliefs and ancient trllilitions of
the natives of those and on customs well known to those
the Abbe Brasseur de
had occasion more than once to
this trait of the ancient faith of the
their descendants. the
Mexico and Central
come in contact with
still alive in
of the Isthmus of
he saw one of the queens of the
and he describes her with a warmth which proves that he had
not lost his eye for the beautiful.
"She wore a stuff folded around her form
at the hips, and to a little distance above the ankle a of
red silk gauze with short sleeves and embroidered with clothed the
upper part of her person, veiling her bosom, upon which a chain of
gold pieces. and strung on a cord. Her rich black bair Willi
divided on the forehead, and drawn back in two tresses fastened
with blue while a white muslin kerchief encircled her head like
the calantica of the ancient Never in my life have I seen a
more of an Isis or a Cleopatra .
.. There was something strange in her expression. Her eyes were the
blackest and the in the world; but there were moments when
paused, leaned the billiard table or the Willi, and
became fixed nnd dead like those of a corpse. Then a
would shoot from beneath her dark lashes, a chill 10 the heart of
the one to whom It was directed. WitS it madness, or was it, as those
around her believed. a momentary absence of soul, an absorption of her
spirit into its a into an unknown world? Who
shall decide? "*
24. It would be a mistake to suppose that
incoherent of
derived from the ancient
to a
well-defined
able to trace
different conclusion.
of the native
anterior to the
which had no connection with the elaborate and
the Aztecs. The evidence to this effect is
of a
Wherever in later the Catholic found out the
V01Jage a Z'IsthmW! de Tehuanteptc, p. 16j. He adds a number of particulBl'lll of tbe
power sbe WWl supposed to exercise.
I
!
is recorded among the ~ almas of Mexico. In
Perea discovered a cavern in a
Hnalco town famous for its
of the called
in-
near Mal-
converted
another name
or of the
is seated upon or in a cavern.
well be translated" the Heart of the
Dr. Eduard Seier has shown
this not
or the
the Codex Vaticanus
God of the Aztecs is identical with the Votan of the 'J'zentals of
and with the Uleuh of the of Griate-
with the Cozaana of the
'J'he rites of all of these were conducted in caverns, and there
have been several of the con-
tents of these sacred
of V otan II is thus in the work of the
"Votan is tbe tbird hero who is named in the calendar, and some of
his descendants still reside in the town of Teopisca, where they are known
as Votans. He is sometimes referred to as Lord of the Sacred Drum, and
he is said to have seen the great wall (which must have been the Tower
of BlLhel), and to have divided this hmd among the Indians, and
each I ribe its
Que era venerado en todo ellmperlo de Monteznma." See I>i.ccionario Universal, AI>-
pendiee, s. v. (Mexico, IBM).
t "Da.ss del' Gott 1m ZlI.potekenlande nnd welterJ!Udwllrts spine Wurzeln
hat, nud dam Azteldllchen Olymp fremd 1st, darilber kann keln Zweifel
mehr obwlIlten." See Dr. Seier's able discllssion of the subjoot in the Compte-Rend!!. of
the Seventh International Cougt'ess of Amerieanists, p. 5 5 ~ aeq. The adoption of
lubtenl!.lIelin temples was peeulillrly a ZlIpoteclin tr"lt. "Notllndose princ\palmente en
much()jl adorlltorioa de 1011 estan 1011 IWIJI de ellos cnbiertos, (lim subterrlineOli
eSpll.clOllOl! y IObregos." E8tudios HUtoricos, Tom. i, p.26.
is recorded among the ~ almas of Mexico. In
Perea discovered a cavern in a
Hnalco town famous for its
of the called
in-
near Mal-
converted
another name
or of the
is seated upon or in a cavern.
well be translated" the Heart of the
Dr. Eduard Seier has shown
this not
or the
the Codex Vaticanus
God of the Aztecs is identical with the Votan of the 'J'zentals of
and with the Uleuh of the of Griate-
with the Cozaana of the
'J'he rites of all of these were conducted in caverns, and there
have been several of the con-
tents of these sacred
of V otan II is thus in the work of the
"Votan is tbe tbird hero who is named in the calendar, and some of
his descendants still reside in the town of Teopisca, where they are known
as Votans. He is sometimes referred to as Lord of the Sacred Drum, and
he is said to have seen the great wall (which must have been the Tower
of BlLhel), and to have divided this hmd among the Indians, and
each I ribe its
Que era venerado en todo ellmperlo de Monteznma." See I>i.ccionario Universal, AI>-
pendiee, s. v. (Mexico, IBM).
t "Da.ss del' Gott 1m ZlI.potekenlande nnd welterJ!Udwllrts spine Wurzeln
hat, nud dam Azteldllchen Olymp fremd 1st, darilber kann keln Zweifel
mehr obwlIlten." See Dr. Seier's able discllssion of the subjoot in the Compte-Rend!!. of
the Seventh International Cougt'ess of Amerieanists, p. 5 5 ~ aeq. The adoption of
lubtenl!.lIelin temples was peeulillrly a ZlIpoteclin tr"lt. "Notllndose princ\palmente en
much()jl adorlltorioa de 1011 estan 1011 IWIJI de ellos cnbiertos, (lim subterrlineOli
eSpll.clOllOl! y IObregos." E8tudios HUtoricos, Tom. i, p.26.
" say further that he once dwelt in Huebuetan, II. town in the pro-
vince of Soconusco. Near there, at the place clllled he
constructed, with his breath, a dark house, and put tapirs in
the river, and in the house a great treasure, and left all in charge of a
noble assisted by (flapifme) to preserve. This treasure
consisted of earthen ware vases with covers of the same material; a stone,
on which were inscribed the of the ancient native heroes as found
in the calendar; chalclduite8, which are green stones; and other super-
stitious ohj ects.
"All of these were taken from the cave, and burned in the
plaza of Huehuetan on the occasion of our first diocesan visit there in
1691, been delivered 10 us the Illdy in and the guar.
dians. All the Indians have great respect for this Votan, and in some
places they call him 'the Heart of the Towns.' "*
The Thomas who was curate of a.
among the Pokonchi Indians of Guatemala about relates
his of such a cave, in which the
and of it:
.. We found the Idol upon II. low stool covered with a linen
cloth. The substance of it was wood, black like jet, as if it bad
been painted or smoked; the filrm was of a man's head unto the shoul-
ders, without either Beard or Mustachoes ; his look was with a
wrinkled forehead, and broad eyes.
boasted of this tbeir saying that he had toM them
they IIhould not believe I of Christ, but follow the old
ways of their forefathers.
The black color here mentioned was a relic of ancient
to the and the of the
cavern. VetRDcurt informs us that the of the
ancient were accustomed to rub their fact:s Ilnd bodies
with an ointment of fat and soot when went to sacri.
fice in the so that looked as black as negroes t In
the extract from Nunez de Ill. leal
the" Black II is named as one of the divinities of the
In some the UlllU"'UiU idol found in the caves was the
'" CIlnsliludonea Diocesanas, pp. 9, 10.
t Gage, A New Survey qf the West lndies, pp. SS9, 393.
t Teatro Mexicano, Tralado Ill, cap. 11. Mr. Baudelier hAS called attention tothe nam-
Ing of one of the principal chi"fs aIDong the Aztecs, Tlilancalqui, "Mlln of the Dark
House," and thinks It related to the Vot.ln myth. Twe1Jth Annual Report 0/ the Peabody
Muaeum, p. 689.
" say further that he once dwelt in Huebuetan, II. town in the pro-
vince of Soconusco. Near there, at the place clllled he
constructed, with his breath, a dark house, and put tapirs in
the river, and in the house a great treasure, and left all in charge of a
noble assisted by (flapifme) to preserve. This treasure
consisted of earthen ware vases with covers of the same material; a stone,
on which were inscribed the of the ancient native heroes as found
in the calendar; chalclduite8, which are green stones; and other super-
stitious ohj ects.
"All of these were taken from the cave, and burned in the
plaza of Huehuetan on the occasion of our first diocesan visit there in
1691, been delivered 10 us the Illdy in and the guar.
dians. All the Indians have great respect for this Votan, and in some
places they call him 'the Heart of the Towns.' "*
The Thomas who was curate of a.
among the Pokonchi Indians of Guatemala about relates
his of such a cave, in which the
and of it:
.. We found the Idol upon II. low stool covered with a linen
cloth. The substance of it was wood, black like jet, as if it bad
been painted or smoked; the filrm was of a man's head unto the shoul-
ders, without either Beard or Mustachoes ; his look was with a
wrinkled forehead, and broad eyes.
boasted of this tbeir saying that he had toM them
they IIhould not believe I of Christ, but follow the old
ways of their forefathers.
The black color here mentioned was a relic of ancient
to the and the of the
cavern. VetRDcurt informs us that the of the
ancient were accustomed to rub their fact:s Ilnd bodies
with an ointment of fat and soot when went to sacri.
fice in the so that looked as black as negroes t In
the extract from Nunez de Ill. leal
the" Black II is named as one of the divinities of the
In some the UlllU"'UiU idol found in the caves was the
'" CIlnsliludonea Diocesanas, pp. 9, 10.
t Gage, A New Survey qf the West lndies, pp. SS9, 393.
t Teatro Mexicano, Tralado Ill, cap. 11. Mr. Baudelier hAS called attention tothe nam-
Ing of one of the principal chi"fs aIDong the Aztecs, Tlilancalqui, "Mlln of the Dark
House," and thinks It related to the Vot.ln myth. Twe1Jth Annual Report 0/ the Peabody
Muaeum, p. 689.
l
mummied or exsiccated of some former
or chieftain. One such is recorded Bartholome de
which was found among the of Coatlan. It bore
a name taken fron:. the that of the tenth and was
",ue",eu to be the cadaver of a celebrated ruler.* An-
is narrated Villa Senor Y "''',U\.'''t:Z<
It was discovered in a spa-
cious cave located some distance to the west of the of
in Nahuatl on the side of what was known as
mountain "-la Mesa de Tonati. He of it as
well both the muscles and the bones."
.. It WIIS seated in an armchair which served for a throne, and was
clothed in a mantle, which fell from the shoulders to the feet. This was
adorned with precious stones, which, to the native cus-
tom, were sewed into the texture of the cloth. The also wore
shoulder straps, collars, bracelets and of silver. From its
forehead rose a crown of beautiful feathers of different colors,
so that one color should alternate with another. The left hand was rest-
ing on the arm of the chair, while in the was a sharp with
silver At its feet were several vasil'S of fine stone, liS marble
and alabaster, In which were of blood and meat, obtained from
the sacrifices."
The same writer refers to other of these s8cred
caves which he had seen in his One was near the
town of where the sides and roof had been artifi-
dressed into the of arches. A natural altar had
been in a similar manner, and on I\t the time of his
were numerous idols in the of men and
and before them fresh of and food. Elsewhere
resorted to
H{'rrera, Hl,toria de la, Indias Ocridenlrues, Dec. lIf, Lib. iii, cap. 14.
t Villa. Sellor, Tealro Ub. v, ,ap. 38 (Mexico, 1747). Father Cavo a.dds that
there were signs of human I!II.critires pre'lent, but of Ihls I can find no evidence In the
earlicr reports. Comp. Cavo, Loa Tres Sig/08 de Jlfe.dco duralile el Gobierno Espallai, Tom.
ii, p,128.
:t nulro Americano, Lib. ii, cap. 11 ; Lib. !II, cap. 18.
l
mummied or exsiccated of some former
or chieftain. One such is recorded Bartholome de
which was found among the of Coatlan. It bore
a name taken fron:. the that of the tenth and was
",ue",eu to be the cadaver of a celebrated ruler.* An-
is narrated Villa Senor Y "''',U\.'''t:Z<
It was discovered in a spa-
cious cave located some distance to the west of the of
in Nahuatl on the side of what was known as
mountain "-la Mesa de Tonati. He of it as
well both the muscles and the bones."
.. It WIIS seated in an armchair which served for a throne, and was
clothed in a mantle, which fell from the shoulders to the feet. This was
adorned with precious stones, which, to the native cus-
tom, were sewed into the texture of the cloth. The also wore
shoulder straps, collars, bracelets and of silver. From its
forehead rose a crown of beautiful feathers of different colors,
so that one color should alternate with another. The left hand was rest-
ing on the arm of the chair, while in the was a sharp with
silver At its feet were several vasil'S of fine stone, liS marble
and alabaster, In which were of blood and meat, obtained from
the sacrifices."
The same writer refers to other of these s8cred
caves which he had seen in his One was near the
town of where the sides and roof had been artifi-
dressed into the of arches. A natural altar had
been in a similar manner, and on I\t the time of his
were numerous idols in the of men and
and before them fresh of and food. Elsewhere
resorted to
H{'rrera, Hl,toria de la, Indias Ocridenlrues, Dec. lIf, Lib. iii, cap. 14.
t Villa. Sellor, Tealro Ub. v, ,ap. 38 (Mexico, 1747). Father Cavo a.dds that
there were signs of human I!II.critires pre'lent, but of Ihls I can find no evidence In the
earlicr reports. Comp. Cavo, Loa Tres Sig/08 de Jlfe.dco duralile el Gobierno Espallai, Tom.
ii, p,128.
:t nulro Americano, Lib. ii, cap. 11 ; Lib. !II, cap. 18.
solemn scene of sacrifice for the ancient ; that of Just-
V",A",..,,,,}, which was a of of
; and that in the Cerro de
near San Francisco del Mar. *
The intimate of this cave-cult was the
of the The Cave the Heart of the
the the from whose dark recesses flow the
the tender shoots of the
trees. To the native
of food and the common Father of All j
when he would bike a solemn he
to the touches it with his and
formula: Cuix amo nechitla in toteotzin? ., Does not our Great
God see me?"
25. The
n<>"t.t:V ofthe
N ahuss and the Votan
of of the Tzentals is shown not
the names, but in the fact that
the ritual calendar. For this reason I take
ber three so
in
we find the num-
of the
were instructed in classes
three. the fasts and festivals
the native ministrants are three in
semi-Christianized inhabitants of the Sierra
continued in the last
the the Stone and the
anaUJI!'OUS to a similar" Father Duran among
the ancient
The number that 3 x 3, recurs so in the
formulas of the Mexican sorcerers that de la Serna
exclaims: " It was the Devil himself who inculcated into them
this about the number nine." II
.. See Milhlenpfordt. NexiCO, Bd. Ii, 200-266; Bras!!<!ur, Hil!!. des Nations o;u. de la
Ne.dque, Vol. lv, p. 821; Herrera, His/aria /(18 IlIdia., Dec. iii, Lib. ill, cap. 12, etc.
t Diccionario Vnit'ersal, Ap{Jendlce, . v.
Their names were Ta Yoapa, Father Dawn; Ta Te, Father Stone; Coanamoa, the
Serpen t which Seizes. Dice. (;ni1l., App., Tom. !1!, p. n.
Duran, Hi15Wria de loB Indi08, Tom. H, p. 140. They were Tote., Our Father; Yollometli,
Heart of the Maguey pulque); and Topiltzln, Our Noble One (probably
Quetzalcoatl, to whom vlthet WWI often applied).
Fue el Demonio que les dl61a Buperst1ci6n del numero nueve." Nanual de ,llini8-
tro8, p. 197.
solemn scene of sacrifice for the ancient ; that of Just-
V",A",..,,,,}, which was a of of
; and that in the Cerro de
near San Francisco del Mar. *
The intimate of this cave-cult was the
of the The Cave the Heart of the
the the from whose dark recesses flow the
the tender shoots of the
trees. To the native
of food and the common Father of All j
when he would bike a solemn he
to the touches it with his and
formula: Cuix amo nechitla in toteotzin? ., Does not our Great
God see me?"
25. The
n<>"t.t:V ofthe
N ahuss and the Votan
of of the Tzentals is shown not
the names, but in the fact that
the ritual calendar. For this reason I take
ber three so
in
we find the num-
of the
were instructed in classes
three. the fasts and festivals
the native ministrants are three in
semi-Christianized inhabitants of the Sierra
continued in the last
the the Stone and the
anaUJI!'OUS to a similar" Father Duran among
the ancient
The number that 3 x 3, recurs so in the
formulas of the Mexican sorcerers that de la Serna
exclaims: " It was the Devil himself who inculcated into them
this about the number nine." II
.. See Milhlenpfordt. NexiCO, Bd. Ii, 200-266; Bras!!<!ur, Hil!!. des Nations o;u. de la
Ne.dque, Vol. lv, p. 821; Herrera, His/aria /(18 IlIdia., Dec. iii, Lib. ill, cap. 12, etc.
t Diccionario Vnit'ersal, Ap{Jendlce, . v.
Their names were Ta Yoapa, Father Dawn; Ta Te, Father Stone; Coanamoa, the
Serpen t which Seizes. Dice. (;ni1l., App., Tom. !1!, p. n.
Duran, Hi15Wria de loB Indi08, Tom. H, p. 140. They were Tote., Our Father; Yollometli,
Heart of the Maguey pulque); and Topiltzln, Our Noble One (probably
Quetzalcoatl, to whom vlthet WWI often applied).
Fue el Demonio que les dl61a Buperst1ci6n del numero nueve." Nanual de ,llini8-
tro8, p. 197.
The other number sacl'ed to the was seven. I
in a former essay, various reasons for that this
was not derived from the seven of the Christian but
from the native calendar. * Nunez de la tells us
that the of the seventh was "the Feathered
chose him as their
seen, in Guatemala the child ac-
its naual when seven years old i and among some of the
Nahuatl tribes of the tonal and the calendar name was
on the seventh after From similar
of Guatemala maintained that when
but rises to the surface after seven years. t
The three and the seven were the numbers in the genea-
trees of the of San Salvador. 'l'he" tree II was
with seven branches
some in war, when he could marry
the nearest three
of 3 and 7,
of Another combination
Mixes of
occurred. II
The indications are that the
from the third and seventh
ep,eOl0lt,eC, the
medicine
the customs among the
a house in which a death has
derived these numbers
of the calendar" month II of
Cave was of the
" the transformation into
of the
* The Native Cblendar oJ Central America and Merico, p. 12.
t Motolinla, Rlto" A1ltiguOB, Sacriftcios e ldolalria8 de 108 Indioll de la N!U1Ia &pafia, p.
340 (In Cbleccion de D"cumenWs il1ediw8 para ta Historia de Espafia).
l ThomWl ento, l'ocahulario de ta lengua Cllkcht:quet, MS., sub voce, Rayo.
i! Herrera, Hisloria de las Indias, Dec. iv, Lib. viii, cap.
I DiceiOlULrio Universal, Appendlre, ubi supra.
\[ , Sellor de los Animates." Cbdex ThIlerianoRemernlis, Parte ii, Lam. Iv.
The other number sacl'ed to the was seven. I
in a former essay, various reasons for that this
was not derived from the seven of the Christian but
from the native calendar. * Nunez de la tells us
that the of the seventh was "the Feathered
chose him as their
seen, in Guatemala the child ac-
its naual when seven years old i and among some of the
Nahuatl tribes of the tonal and the calendar name was
on the seventh after From similar
of Guatemala maintained that when
but rises to the surface after seven years. t
The three and the seven were the numbers in the genea-
trees of the of San Salvador. 'l'he" tree II was
with seven branches
some in war, when he could marry
the nearest three
of 3 and 7,
of Another combination
Mixes of
occurred. II
The indications are that the
from the third and seventh
ep,eOl0lt,eC, the
medicine
the customs among the
a house in which a death has
derived these numbers
of the calendar" month II of
Cave was of the
" the transformation into
of the
* The Native Cblendar oJ Central America and Merico, p. 12.
t Motolinla, Rlto" A1ltiguOB, Sacriftcios e ldolalria8 de 108 Indioll de la N!U1Ia &pafia, p.
340 (In Cbleccion de D"cumenWs il1ediw8 para ta Historia de Espafia).
l ThomWl ento, l'ocahulario de ta lengua Cllkcht:quet, MS., sub voce, Rayo.
i! Herrera, Hisloria de las Indias, Dec. iv, Lib. viii, cap.
I DiceiOlULrio Universal, Appendlre, ubi supra.
\[ , Sellor de los Animates." Cbdex ThIlerianoRemernlis, Parte ii, Lam. Iv.
native his robe marked with the of the cross to
show that he was Lord of the Four Winds and of Life. *
The
boIs
The most
the element and the
Nicolas de Leon has the
connection:
was
immediate source of life.
passage
as
Father
in this
.. If any of their old has remained more rooted
than another in the hearts of Ihese Indians, both men and women, it
Is this abollt fire and its worship, !:Ind abnut making new fire and pre-
serving it for B year in !ecret places. We should be on the watch for
and when in their confessions of wllat the Fire said
and how the Fire wept, expressions which we are apt to pass by as
unintelligible, we must our hands on them for reprehension. We
should also be on the watch for their bnptism hy Fire, a ceremony
cnlled the yiahuiltoca,t after the birth ofa child when they hestow
on it the surnames; nor mUlt the lying-in women and tbeir assistants
be to spel1k of Fire as the father and mother of all thingll
and the author of nature; it is a common saying with them
that Fire is present at the birth and death of every creature."
This curious ceremony deri ved its name from the
not unlike the the leaves
to Father to
throw into the Ilames as an
and to this the same custom in
the fumes and odor of the leaves
sidered very salubrious and to the air of the
room
Dr. minute description lu the Cbmpte Rendu of the Eighth Senlon of the
Congr<l!i International des pp. 588, In one of the conjuration form u-
las given by de Ill. Serna (.lfanual de }!fini.tro., p. 212) the priest says: "Yo ""y el
dote, el dlos QlIdzalrooti, que Be bll,jan\ alillficruo, y ;I. 10 superior, y hute los nue'e
intieruOll." This writer, who WI\.!! very competent In the Nahuatl, translates the llame
Quctr,alcoat1 by "culebra (lOn create" (id., p. 171), all unusual, but perhaps a correct

t HI, words here are somewhat obscure. They are, EI baptlsmo de fuego. en donde
1M ponen lOll IIObn! nom bra. que Haman !lahu;ltoro. qUAnrlo Thl, msy be traus
lated, .. The of fire III which they confer the name, which they call !lalw.tuoca."
The ohl!Cllrlty in the Nahuatl, w< the word 10M moy be a plurlll ofloMitl, lIame, U "ell
I\.!! the verb /oro. to throw Upoll. The pa'IMge is from the Camioo del Cielo, fol. 100, verso.
t SahagulI, lIieloria de la Nueva Esparla, Lib. Iv, cap.
It I. mentioned as u""ful for this pnrpose by the early Francisco Xlme-
nee, Oualro Lllir08 de la Nalural.em, p. 144; H .. maudez, Hill/.. l'lam. Novw. HUlpaniw., Tom.
native his robe marked with the of the cross to
show that he was Lord of the Four Winds and of Life. *
The
boIs
The most
the element and the
Nicolas de Leon has the
connection:
was
immediate source of life.
passage
as
Father
in this
.. If any of their old has remained more rooted
than another in the hearts of Ihese Indians, both men and women, it
Is this abollt fire and its worship, !:Ind abnut making new fire and pre-
serving it for B year in !ecret places. We should be on the watch for
and when in their confessions of wllat the Fire said
and how the Fire wept, expressions which we are apt to pass by as
unintelligible, we must our hands on them for reprehension. We
should also be on the watch for their bnptism hy Fire, a ceremony
cnlled the yiahuiltoca,t after the birth ofa child when they hestow
on it the surnames; nor mUlt the lying-in women and tbeir assistants
be to spel1k of Fire as the father and mother of all thingll
and the author of nature; it is a common saying with them
that Fire is present at the birth and death of every creature."
This curious ceremony deri ved its name from the
not unlike the the leaves
to Father to
throw into the Ilames as an
and to this the same custom in
the fumes and odor of the leaves
sidered very salubrious and to the air of the
room
Dr. minute description lu the Cbmpte Rendu of the Eighth Senlon of the
Congr<l!i International des pp. 588, In one of the conjuration form u-
las given by de Ill. Serna (.lfanual de }!fini.tro., p. 212) the priest says: "Yo ""y el
dote, el dlos QlIdzalrooti, que Be bll,jan\ alillficruo, y ;I. 10 superior, y hute los nue'e
intieruOll." This writer, who WI\.!! very competent In the Nahuatl, translates the llame
Quctr,alcoat1 by "culebra (lOn create" (id., p. 171), all unusual, but perhaps a correct

t HI, words here are somewhat obscure. They are, EI baptlsmo de fuego. en donde
1M ponen lOll IIObn! nom bra. que Haman !lahu;ltoro. qUAnrlo Thl, msy be traus
lated, .. The of fire III which they confer the name, which they call !lalw.tuoca."
The ohl!Cllrlty in the Nahuatl, w< the word 10M moy be a plurlll ofloMitl, lIame, U "ell
I\.!! the verb /oro. to throw Upoll. The pa'IMge is from the Camioo del Cielo, fol. 100, verso.
t SahagulI, lIieloria de la Nueva Esparla, Lib. Iv, cap.
It I. mentioned as u""ful for this pnrpose by the early Francisco Xlme-
nee, Oualro Lllir08 de la Nalural.em, p. 144; H .. maudez, Hill/.. l'lam. Novw. HUlpaniw., Tom.
The word '/1,*",,,,,'/,'.'1.1.1'"
of the 'U'&tUUI'H" "
Another name for
who wrote a <:)en-
U""''''''Utl:!J. which has the
upon" or" a away." * He
it was celebrated on tbe
fourth after the birth of the which time it was
deemed essential to in the but not
to any of it to be carried bad
luck to the child.
Jacinto de la Serna also describes this ceremony, to which he
the name " which means that pass the
infant over the fire ;" and elsewhere hc adds: "The of
fire is the to these wretched idolaters.
Other ceremonies connected with fire
an invocation to
scend and be nl",,,,,,.mt, with them.
This was a survival of an ancient doctrine which
connected the God of Fire with the Gods of
the
"The octli was a favorite to the and eSIlecill.I:lv to the
God of Fire. Sometimes it was placed before a fire in valleS, sometimes
n, p. 200. Capt. Bourke, in hla recentart!cle on "The Medicine Mel;l of the Apaches" (In
.Ninth Annual Report oj /lie Bureau qf Etbnology, p. 1'>21), suggests that the oC the
Aztecs Is tne lIiWle as the" hoddentln," the pollen of s varlety of cat-tall which the
in a similar manner throw Into the Ilre lIS all offering. Hernandez, however,
the !fiahuiUias s plant with red flowers, on mountains and hlll-a!des-
no species of rush, therefore. De Is Serna says It I. anise plant, and that with It the
native!! perfonn the conjuration oC the yellow spirit" (conjuro de smarlllo espiritado),
that Is, of the FIre (Manual de Mtni/ltro8, p. 197) .
.. From the verb apeua. Vetancurt's description Is In hili TOOtro Mezicu'IW, Tom. 1, pp.
462, 468 (Ed. Mexico, 1870).
t His frequent references to It show this. See his Manual de Mini/ltr08, pp. 16, 20, 22. 24,
36,40,116,174,211, etc. The word tlecI.<izI1.iJizll.l Is compounded of tlecI.<iUi, the hearth or
fireplace, and izI1.Uuw, to darken with lIDloke.
The word '/1,*",,,,,'/,'.'1.1.1'"
of the 'U'&tUUI'H" "
Another name for
who wrote a <:)en-
U""''''''Utl:!J. which has the
upon" or" a away." * He
it was celebrated on tbe
fourth after the birth of the which time it was
deemed essential to in the but not
to any of it to be carried bad
luck to the child.
Jacinto de la Serna also describes this ceremony, to which he
the name " which means that pass the
infant over the fire ;" and elsewhere hc adds: "The of
fire is the to these wretched idolaters.
Other ceremonies connected with fire
an invocation to
scend and be nl",,,,,,.mt, with them.
This was a survival of an ancient doctrine which
connected the God of Fire with the Gods of
the
"The octli was a favorite to the and eSIlecill.I:lv to the
God of Fire. Sometimes it was placed before a fire in valleS, sometimes
n, p. 200. Capt. Bourke, in hla recentart!cle on "The Medicine Mel;l of the Apaches" (In
.Ninth Annual Report oj /lie Bureau qf Etbnology, p. 1'>21), suggests that the oC the
Aztecs Is tne lIiWle as the" hoddentln," the pollen of s varlety of cat-tall which the
in a similar manner throw Into the Ilre lIS all offering. Hernandez, however,
the !fiahuiUias s plant with red flowers, on mountains and hlll-a!des-
no species of rush, therefore. De Is Serna says It I. anise plant, and that with It the
native!! perfonn the conjuration oC the yellow spirit" (conjuro de smarlllo espiritado),
that Is, of the FIre (Manual de Mtni/ltro8, p. 197) .
.. From the verb apeua. Vetancurt's description Is In hili TOOtro Mezicu'IW, Tom. 1, pp.
462, 468 (Ed. Mexico, 1870).
t His frequent references to It show this. See his Manual de Mini/ltr08, pp. 16, 20, 22. 24,
36,40,116,174,211, etc. The word tlecI.<izI1.iJizll.l Is compounded of tlecI.<iUi, the hearth or
fireplace, and izI1.Uuw, to darken with lIDloke.
it was scattered upon tho flames with a brush, at other times It was
out around the "It
evident from the native
"'-""'O'VU has eluded the researches
Pio who was so inti-
and customs. In these
referred to as
intervals of of one native
are four in number. On the first he takes the fire; on the
second he kindles the fire; on the third he it free
and on the fourth he it. of five
then allowed to when these ceremonies are recom-
menced in the same order. Whatever their
that in the Bule
nr'''''''rV'Ar. in the
"
these fire-masters to reckon the
29. now, was the sentiment which
of fire? I think that the facts
leave no doubt about it. Fire was
the active of animate ex-
no means to them. 1 t re-
in Greek and in Teutonic
out Dr. Hermann
is in the Vedns the Mnker of men; Pro-
metheus steals the fire from heaven that he may with it animate
the human forms he has moulded of ; the connection
or the in Greek where
the" fire-born."
A mong the ancient Aztecs the of fire was called the
it Duran, HiIJroria de 108 Indws de la Nueva EI!p<lIla, Tom. ii, p. 210. Sahagun that
the ""I/l was poured on the hearth at four separa"" points, doubtless the four cardinal
point!!. Hilfivria de Nueva &IJajJa, l..1b. I, cap. 13. De la Serna descrlheJ; the same "ere-
mony as "urrent in his day, Manual de Minilltro" 35. The illvo<'ation ran Shining
Rose, Rose, receive and reJoipe my before the God."
t A these strange" Books of ChllHn Balam .. is in my possession. I have de-
I!ICrlbed in my E8says qf an Americani8t (Philadelphia, 18110).
t See hi. remarks on " Apperception der Menschellzeuguug &Is Feuerbereitullg," III tbe
ZeiJJM:hri,ftJii.,. Bd. vi, B. 113, 1eIJ.
it was scattered upon tho flames with a brush, at other times It was
out around the "It
evident from the native
"'-""'O'VU has eluded the researches
Pio who was so inti-
and customs. In these
referred to as
intervals of of one native
are four in number. On the first he takes the fire; on the
second he kindles the fire; on the third he it free
and on the fourth he it. of five
then allowed to when these ceremonies are recom-
menced in the same order. Whatever their
that in the Bule
nr'''''''rV'Ar. in the
"
these fire-masters to reckon the
29. now, was the sentiment which
of fire? I think that the facts
leave no doubt about it. Fire was
the active of animate ex-
no means to them. 1 t re-
in Greek and in Teutonic
out Dr. Hermann
is in the Vedns the Mnker of men; Pro-
metheus steals the fire from heaven that he may with it animate
the human forms he has moulded of ; the connection
or the in Greek where
the" fire-born."
A mong the ancient Aztecs the of fire was called the
it Duran, HiIJroria de 108 Indws de la Nueva EI!p<lIla, Tom. ii, p. 210. Sahagun that
the ""I/l was poured on the hearth at four separa"" points, doubtless the four cardinal
point!!. Hilfivria de Nueva &IJajJa, l..1b. I, cap. 13. De la Serna descrlheJ; the same "ere-
mony as "urrent in his day, Manual de Minilltro" 35. The illvo<'ation ran Shining
Rose, Rose, receive and reJoipe my before the God."
t A these strange" Books of ChllHn Balam .. is in my possession. I have de-
I!ICrlbed in my E8says qf an Americani8t (Philadelphia, 18110).
t See hi. remarks on " Apperception der Menschellzeuguug &Is Feuerbereitullg," III tbe
ZeiJJM:hri,ftJii.,. Bd. vi, B. 113, 1eIJ.
oldest of also II Our
derived.*
" as it
Both among
as I have
he was to go\'ern the
sexual relations. t Another of his names was
can be translated ., God of the Green
t
To transform themselves into a or ball of fire was, as we
p. 21), a power claimed
or to blow it from the
one of their commonest exhibitions.
their as th us to master this
30. The same name above referred Heart of the
"was that which
to an idol of green stone nrA''''".,",rI
care in a cavern in the Cerro de not far
from San Francisco del Mar. The is still believed
natives to be enchanted
powers.
'l'hese green
green quartz, or the
fers to them in a passage of his
the
asks
"Dost thou possess at this very time lillIe idols of green stone, or
frogs made of it (in chalclliull coeonellll, el.alcMull tamazoltin) ?
"Dost tbou put them out in the sun to be warmed? Dust thou
them in cotton cuverings, with great respect and veneration '/
"Dust thou believe, Rnd hold fur very truth. that these green stones-
thee food and drink. even as thy ancestors believed, who died in their
! Dost tbou believe tbut they thee success and n""m"ril
"Sahagun, Hil!Wria de Nueva Espana, lJb. I, ca.p. 13. The Nahuatl text is more definite
than the translation.
t See my oj tile New World, p. 15', srq.
l In the NlI.hua.tllangu8ge the word :tihuitl (xiuU/) has four mealllng1!: & plant, & tnr-
quoise, a year and a comet.
e J. H. o..rriedo, EBludio8 Hi8l.oric08 del Estado Oaxaquello, Tom. i, p. 82, etc.
oldest of also II Our
derived.*
" as it
Both among
as I have
he was to go\'ern the
sexual relations. t Another of his names was
can be translated ., God of the Green
t
To transform themselves into a or ball of fire was, as we
p. 21), a power claimed
or to blow it from the
one of their commonest exhibitions.
their as th us to master this
30. The same name above referred Heart of the
"was that which
to an idol of green stone nrA''''".,",rI
care in a cavern in the Cerro de not far
from San Francisco del Mar. The is still believed
natives to be enchanted
powers.
'l'hese green
green quartz, or the
fers to them in a passage of his
the
asks
"Dost thou possess at this very time lillIe idols of green stone, or
frogs made of it (in chalclliull coeonellll, el.alcMull tamazoltin) ?
"Dost tbou put them out in the sun to be warmed? Dust thou
them in cotton cuverings, with great respect and veneration '/
"Dust thou believe, Rnd hold fur very truth. that these green stones-
thee food and drink. even as thy ancestors believed, who died in their
! Dost tbou believe tbut they thee success and n""m"ril
"Sahagun, Hil!Wria de Nueva Espana, lJb. I, ca.p. 13. The Nahuatl text is more definite
than the translation.
t See my oj tile New World, p. 15', srq.
l In the NlI.hua.tllangu8ge the word :tihuitl (xiuU/) has four mealllng1!: & plant, & tnr-
quoise, a year and a comet.
e J. H. o..rriedo, EBludio8 Hi8l.oric08 del Estado Oaxaquello, Tom. i, p. 82, etc.
..
and and alllhat thou hast or wishest 1 Because we know very
well that numy of you 10 believe at this very time." <I
Down to and these green
stones are in certain ceremonies in vogue among the
Indians of Oaxaca in order to ensure a maize harvest.
The ear of corn in the field is selected and up
in a cloth with some of these chalchiuite. At the next corn-
it is taken to the field and buried in the soil. This is
believed to be a relic of the "',""roil"",
who ,wc;"",",c;u
are still in use among the natives as
amulets. In the Zotzil insurrection of referred
one was found to the neck of one of the slain In-
dians. It came into of M. who has de-
.. .", .... """,t.A a human heau with a curi-
headdress.
and hence of
me, was
the green of
abundance and ",,,,,A,,,,,, .. ;
a survival from the ancient cult; this is the Tretl.
held in is the
ehe
botanists. size In Southern
Mexico and Central America one is to be seen neal' many of the
native and is as in some way the prIDt!ctllllll'
of the to,wn.
Sacred trees were familiar to the old Mexican what
is the salDe name was to such as to the
Alva, (1mJe88ionario en Lengua Malcana, fo1. 9.
t Carriedo, E8!udj"" Hislorioos, pp. 6, 7.
t In the ReI"'" d' Elh'lOgrapnie, Tom. 111, p. 313. Rome very line objects of this claM are
described by E, G. Squier, in his" Obeerva.tions on Ihe Chalchlhuitl," in the .dnnalll qf
1M Lyceum oj Natural History, Vol. i (New York, 1859).
..
and and alllhat thou hast or wishest 1 Because we know very
well that numy of you 10 believe at this very time." <I
Down to and these green
stones are in certain ceremonies in vogue among the
Indians of Oaxaca in order to ensure a maize harvest.
The ear of corn in the field is selected and up
in a cloth with some of these chalchiuite. At the next corn-
it is taken to the field and buried in the soil. This is
believed to be a relic of the "',""roil"",
who ,wc;"",",c;u
are still in use among the natives as
amulets. In the Zotzil insurrection of referred
one was found to the neck of one of the slain In-
dians. It came into of M. who has de-
.. .", .... """,t.A a human heau with a curi-
headdress.
and hence of
me, was
the green of
abundance and ",,,,,A,,,,,, .. ;
a survival from the ancient cult; this is the Tretl.
held in is the
ehe
botanists. size In Southern
Mexico and Central America one is to be seen neal' many of the
native and is as in some way the prIDt!ctllllll'
of the to,wn.
Sacred trees were familiar to the old Mexican what
is the salDe name was to such as to the
Alva, (1mJe88ionario en Lengua Malcana, fo1. 9.
t Carriedo, E8!udj"" Hislorioos, pp. 6, 7.
t In the ReI"'" d' Elh'lOgrapnie, Tom. 111, p. 313. Rome very line objects of this claM are
described by E, G. Squier, in his" Obeerva.tions on Ihe Chalchlhuitl," in the .dnnalll qf
1M Lyceum oj Natural History, Vol. i (New York, 1859).
Our Father. re):;reElell1[;ea the
of woods and waters. * In the ancient
of the" tree of to have four each
sacred to one of the four cardinal
cia ted therewith.
and the divinities asso-
The conventionalized form of this tree in the Mexican
tive cross. of it are
"",,,''',,,,,,, as, for the cruciform tree
a head with a in the
Vienna
32. of the cross, either the form with
al'ms known as the cross of St. which is the oldest
Chdstian with its arms of
for " life II in the Mexican
with more or less
tonalli the
The
a cross j as we
(armis of the collection.
33. But the doctrines of even more
detestable to the missionaries than any of an esoteric
which relation to the libidinous cults
leave us in no doubt.
When the
his or her
Witches' Sabbaths II of the
we of course have no
but there are hints and which
of the individual into
the person must
.. Diego Dnmn, His/ruia de los IndiQS de Nueva Espana, Tom. II, p. 140.
t In KllIgsborough, of Maico, Vol. Ii, PI. Iii<). 011 the cross WI a fonn de
rived from a tree Ree the of W. H. Holmes, in the Serond Annual Report of
1M Bureau of Ethnolo!l!l, pp. 270, 27l.
! "Au Ie cadre 111. croix en sautolr. comme celle de St. avec
quelqllell repreaentail Ie slgne de ndtlvlte, tonalli, la Ie JOllr natal." 111.
Aubin. In Boball, Catalogue Rai80lll<te de La CbUectwn Goupil, Tom. i, p. 2'J7. Both GOIruua
and Herrer .. may be quoted to this effect.
Our Father. re):;reElell1[;ea the
of woods and waters. * In the ancient
of the" tree of to have four each
sacred to one of the four cardinal
cia ted therewith.
and the divinities asso-
The conventionalized form of this tree in the Mexican
tive cross. of it are
"",,,''',,,,,,, as, for the cruciform tree
a head with a in the
Vienna
32. of the cross, either the form with
al'ms known as the cross of St. which is the oldest
Chdstian with its arms of
for " life II in the Mexican
with more or less
tonalli the
The
a cross j as we
(armis of the collection.
33. But the doctrines of even more
detestable to the missionaries than any of an esoteric
which relation to the libidinous cults
leave us in no doubt.
When the
his or her
Witches' Sabbaths II of the
we of course have no
but there are hints and which
of the individual into
the person must
.. Diego Dnmn, His/ruia de los IndiQS de Nueva Espana, Tom. II, p. 140.
t In KllIgsborough, of Maico, Vol. Ii, PI. Iii<). 011 the cross WI a fonn de
rived from a tree Ree the of W. H. Holmes, in the Serond Annual Report of
1M Bureau of Ethnolo!l!l, pp. 270, 27l.
! "Au Ie cadre 111. croix en sautolr. comme celle de St. avec
quelqllell repreaentail Ie slgne de ndtlvlte, tonalli, la Ie JOllr natal." 111.
Aubin. In Boball, Catalogue Rai80lll<te de La CbUectwn Goupil, Tom. i, p. 2'J7. Both GOIruua
and Herrer .. may be quoted to this effect.
naked in remote or in
the dark recesses of caves, before the statues of the
ancient were scenes that stirred the fanaticism of the
missionaries to it!') Landa in-
forms us that in Yucatan the dance there known as the naual
was one of the few in which both men and women took
and that it "was not very decent." It was afterwards pro-
hibited the We have excellent that such
into the close to
that
are not unkno \'I'n
34. it is certain that among the
of their revered was the
orders of the initiated was that of the
Not is this in Christian
of the Prince of Evil and the enemy of
but the missionaries were aware that in the
bois of ancient Mexico the
that it was
been one. for
not far from the of
.. See a curlons story from native "OUl'cel In my Essays Q/ an Amerirani8l, pp. 171, 172.
It adds that this change can be prevented by Ca.,tillg.alt npon the person.
t Benito Maria de Moxo, CbrtallMejica1lG8, p. 257; Landa, W&lsde Yuratan, p. 193.
t Pedro de los Rio", In his notes to the Codex VaUoonns, published In Klng,borough's
great work, "Mig". the sign, CO/,uaU, tbe serpent, to II membro virile, il m"ggioaugur\o
di tutti gU aUrt." It I. distinctly so shown on the 75th plate of the Codex. De la Serna
states that in his day !lOme of the conjurors used a wand, around which was
fastened a living serpent, Manual de Minis/roB, p. 37.
l There is abunrlllnt evidence of this In certain pl"tes of the Codex Troano, and there
is aloo alleged to be much ill the Codex Mexieanlls of the Palais Bourbon. Writing abont
the lilt er, M. Aubin said as far back as 1811-" Ie culte du on rln phallus n'etait
pas etrallger aux Mex!c .. ins, ee qu' elablis<ent pluslenrs documents peu connu. et des
depuis un petit !lombre . " His letter is In Hoban, CIlta-
rogue Raisonm de la CbllecUan Goupil, Tom. ii, p :lO7. On the frequent identification of
the serpent symbol with the phallus In art, consult Dr. Anton .gele's article,
.. Der Schlangen-CultUJI," In the Zeit.schrif! fur Viilkerp8llclwrogie, Band xv!!, p. :<35, seq.
naked in remote or in
the dark recesses of caves, before the statues of the
ancient were scenes that stirred the fanaticism of the
missionaries to it!') Landa in-
forms us that in Yucatan the dance there known as the naual
was one of the few in which both men and women took
and that it "was not very decent." It was afterwards pro-
hibited the We have excellent that such
into the close to
that
are not unkno \'I'n
34. it is certain that among the
of their revered was the
orders of the initiated was that of the
Not is this in Christian
of the Prince of Evil and the enemy of
but the missionaries were aware that in the
bois of ancient Mexico the
that it was
been one. for
not far from the of
.. See a curlons story from native "OUl'cel In my Essays Q/ an Amerirani8l, pp. 171, 172.
It adds that this change can be prevented by Ca.,tillg.alt npon the person.
t Benito Maria de Moxo, CbrtallMejica1lG8, p. 257; Landa, W&lsde Yuratan, p. 193.
t Pedro de los Rio", In his notes to the Codex VaUoonns, published In Klng,borough's
great work, "Mig". the sign, CO/,uaU, tbe serpent, to II membro virile, il m"ggioaugur\o
di tutti gU aUrt." It I. distinctly so shown on the 75th plate of the Codex. De la Serna
states that in his day !lOme of the conjurors used a wand, around which was
fastened a living serpent, Manual de Minis/roB, p. 37.
l There is abunrlllnt evidence of this In certain pl"tes of the Codex Troano, and there
is aloo alleged to be much ill the Codex Mexieanlls of the Palais Bourbon. Writing abont
the lilt er, M. Aubin said as far back as 1811-" Ie culte du on rln phallus n'etait
pas etrallger aux Mex!c .. ins, ee qu' elablis<ent pluslenrs documents peu connu. et des
depuis un petit !lombre . " His letter is In Hoban, CIlta-
rogue Raisonm de la CbllecUan Goupil, Tom. ii, p :lO7. On the frequent identification of
the serpent symbol with the phallus In art, consult Dr. Anton .gele's article,
.. Der Schlangen-CultUJI," In the Zeit.schrif! fur Viilkerp8llclwrogie, Band xv!!, p. :<35, seq.
and another in the State of * were
used in some sucll ceremonies as Oviedo describes among the
Nahuas of where the same was
conical mounds of around which at certain seasons the
women danced with libidinous actions.
rule the of ancient Mexico avoids
stated that he had seen many of a
from certain and Dr. Berendt has
doctrines
curious
were related to
powers of nature.
which are now in
be understood from what has been said
was neither a pure descenrlant of the ancient
a derivative from Christian doctrines and Euro-
It was a of
The rituals and prayers of the
this. It is very visible in those I have
bear witness to
from N uiiez de
Cf. G. Tarayre, &ploraUon deB Regions HaicaillU, p. 233 (Paris, U!60!, and
Bulletin de la Soc/tit d' AllUlropologie de Pari<!, Juln,
t Sourcu de I' HLeWire Primitive de Hex/que, p. 81.
t From w, to Join together. Compare my E88aya oj an AmerLcani8t, p. 417 (Philadel-
phia,
a. "Ellndio MexiCltno e. todavla Idolatr...... F. Pimentel, La SUuaclon actual de la Raw
Indigrna de Hexiro, p. 197.
and another in the State of * were
used in some sucll ceremonies as Oviedo describes among the
Nahuas of where the same was
conical mounds of around which at certain seasons the
women danced with libidinous actions.
rule the of ancient Mexico avoids
stated that he had seen many of a
from certain and Dr. Berendt has
doctrines
curious
were related to
powers of nature.
which are now in
be understood from what has been said
was neither a pure descenrlant of the ancient
a derivative from Christian doctrines and Euro-
It was a of
The rituals and prayers of the
this. It is very visible in those I have
bear witness to
from N uiiez de
Cf. G. Tarayre, &ploraUon deB Regions HaicaillU, p. 233 (Paris, U!60!, and
Bulletin de la Soc/tit d' AllUlropologie de Pari<!, Juln,
t Sourcu de I' HLeWire Primitive de Hex/que, p. 81.
t From w, to Join together. Compare my E88aya oj an AmerLcani8t, p. 417 (Philadel-
phia,
a. "Ellndio MexiCltno e. todavla Idolatr...... F. Pimentel, La SUuaclon actual de la Raw
Indigrna de Hexiro, p. 197.
111.
heretorore been
______ ,-__ of it which haa
from the MSS. of
native years ago, as recited an
" reader of " a native master or the who had
it in favor of a client who had asked his intercession.
an Ah-Kih.
o Jesus Christ my God: thou God the Bon, with the Father lind the
art my God. on this at Ihii hour, on thilii
day Tihax, I call upon the holy souls which accompany the !!un-risinJl(
and the of the : with these holy souls I call upon thee, 0
thou wbo dwellest in this mountain of Silla Raxquin :
come, ye holy spirits of Junn Vacbiac, of Don Vachiae, of JUlin
Ixquiaptap, tbe lIouls of Francisco of Soom, of
Juan of Alonzo Tzep; I call the soull! of and of
Don Pedro Noh: you, 0 priests, to whom all Ihlngs lire revealed, and
tbou, chief of the you, lords of the mountains, lords of Ihe plains,
thou, Don Purupeto Martin, come, accept tbis incensr, accept to-day tbis
candle.
"Come also, my motber the Lord of the Lord
of tbe beloved of Chill.ntia, with her who dwells at !:lan
Lorenzo, and also of Sorrows, Saint Anna, Tibureia,
of Carmen, with Saint Michael the the captain Bt.
St. Christoval, St. Sebutian, St. Nicolas, St. Bonaventura, St.
Bernardin, St. Andrew, St. Thomas, St. Bartholomew, and thou my be
loved mother St. Catherine, thou beloved of the Conception,
of the thou lord and king Paseual, be here present .
.. And thou, Frost, and thou, excellent Wind, thou, God of the plain,
thou, God of thou, God of Retal-U1eu, thou, lord of San
thou, lord of ChiiMlISa. [These are mountains and localities,
and in the there fullow the nam!::s of more than a hundred others.
The prayer concludes as follows :]
... I who appoint and I who ask, I
the witness and brother of this man who asks, of this man who makes
himself your son, 0 souls, I ask, do not let any evil happen unto
him, nor let him be unhappy fur any cause.
" ( the I who speak, I who burn this incense, I who this
candle, I who pray for him. I who take him under my protection, I ask
you that he may obtain his subsistence with Thou, God, canst
him with money; let him not tall ill of fever; I Bsk that he shall
* The" holy lIOulll" who are here appealed to by name are thOllC of deooued ah-kih, or
priest., of the naUve cult.
111.
heretorore been
______ ,-__ of it which haa
from the MSS. of
native years ago, as recited an
" reader of " a native master or the who had
it in favor of a client who had asked his intercession.
an Ah-Kih.
o Jesus Christ my God: thou God the Bon, with the Father lind the
art my God. on this at Ihii hour, on thilii
day Tihax, I call upon the holy souls which accompany the !!un-risinJl(
and the of the : with these holy souls I call upon thee, 0
thou wbo dwellest in this mountain of Silla Raxquin :
come, ye holy spirits of Junn Vacbiac, of Don Vachiae, of JUlin
Ixquiaptap, tbe lIouls of Francisco of Soom, of
Juan of Alonzo Tzep; I call the soull! of and of
Don Pedro Noh: you, 0 priests, to whom all Ihlngs lire revealed, and
tbou, chief of the you, lords of the mountains, lords of Ihe plains,
thou, Don Purupeto Martin, come, accept tbis incensr, accept to-day tbis
candle.
"Come also, my motber the Lord of the Lord
of tbe beloved of Chill.ntia, with her who dwells at !:lan
Lorenzo, and also of Sorrows, Saint Anna, Tibureia,
of Carmen, with Saint Michael the the captain Bt.
St. Christoval, St. Sebutian, St. Nicolas, St. Bonaventura, St.
Bernardin, St. Andrew, St. Thomas, St. Bartholomew, and thou my be
loved mother St. Catherine, thou beloved of the Conception,
of the thou lord and king Paseual, be here present .
.. And thou, Frost, and thou, excellent Wind, thou, God of the plain,
thou, God of thou, God of Retal-U1eu, thou, lord of San
thou, lord of ChiiMlISa. [These are mountains and localities,
and in the there fullow the nam!::s of more than a hundred others.
The prayer concludes as follows :]
... I who appoint and I who ask, I
the witness and brother of this man who asks, of this man who makes
himself your son, 0 souls, I ask, do not let any evil happen unto
him, nor let him be unhappy fur any cause.
" ( the I who speak, I who burn this incense, I who this
candle, I who pray for him. I who take him under my protection, I ask
you that he may obtain his subsistence with Thou, God, canst
him with money; let him not tall ill of fever; I Bsk that he shall
* The" holy lIOulll" who are here appealed to by name are thOllC of deooued ah-kih, or
priest., of the naUve cult.
not become ; that he may not choke with severe ; that
he be not bitten by a ; that he become neither bloated nor asth-
matic ; thl\t he do not go mad; that he be not bitten by a ; that he be
1I0t struck by ; that he be not choked with ; that he be
not killed with iron, nllr a stick, and that he be not carried off by an
eagle; guard him, 0 ; aid him, 0 ; aid him, 0 thunder;
aid him, St. Peter; aid him, St. Paul; aid him, eternal Father.
"And I who up to this time have spoken for him to you, I ask you that
lIickness may visit his enemies. So order it, that when his enemies go
forth from their houses, they may meet sickness; order it, that wherever
they go, they may meet troubles; do your offices of to them, where
soever t11ey are met; do that I pray, 0 holy souls. God be with you;
God the Father, God the Son, God the ; Amen, Jesus."
Most of such invocations are in terms far more re-
condite and than the above. We have many such
in the work of Jacinto de la which
sacred and secret
one, that in the curious ceremony of ,.
referred to on a
of its obscure
Invocation the Restitution the Tonal.
"Ho there Come to my aid, mother mine of the skirt of precious
stones 11 What keeps thee aWRY, gray ghost, white ghost?' Is the ob-
stacle whit.e, or is it yellow? See, I place here the ydlowenchantment
and the white enchantmenl.
s
"I, the lilaster of the Masters of enchantments, llave come, I, who
filrmed thee and gnve thee life.' Thou, mother mine of the starry skirt, thou,
of the stars, who life, why hast thou turned against this
oneY'
"Adverse spirit and darkened star, I shall sink thee in the breadth and
depth of the waters.
s
I, master of spell!', to thee Ho there
Mother mine, whose skirt is made of gem", come, seek with me the shin-
ing who dwells in the hliuse of that we may know what
or and crushes to earth this unfortunate one.
Green lif leave him and seek thy prey clse-
where.
"Green and ghost, who art wandering, 8S if lost, over mouu-
tains and plains, I seek thee, I desire thee; return to him whom thou hRst
ahandoned. Thou, the nine times beaten, the nine times smitten, see that
thou lail rue not.
8
Come hither, mother mine, whose robe is of precious
not become ; that he may not choke with severe ; that
he be not bitten by a ; that he become neither bloated nor asth-
matic ; thl\t he do not go mad; that he be not bitten by a ; that he be
1I0t struck by ; that he be not choked with ; that he be
not killed with iron, nllr a stick, and that he be not carried off by an
eagle; guard him, 0 ; aid him, 0 ; aid him, 0 thunder;
aid him, St. Peter; aid him, St. Paul; aid him, eternal Father.
"And I who up to this time have spoken for him to you, I ask you that
lIickness may visit his enemies. So order it, that when his enemies go
forth from their houses, they may meet sickness; order it, that wherever
they go, they may meet troubles; do your offices of to them, where
soever t11ey are met; do that I pray, 0 holy souls. God be with you;
God the Father, God the Son, God the ; Amen, Jesus."
Most of such invocations are in terms far more re-
condite and than the above. We have many such
in the work of Jacinto de la which
sacred and secret
one, that in the curious ceremony of ,.
referred to on a
of its obscure
Invocation the Restitution the Tonal.
"Ho there Come to my aid, mother mine of the skirt of precious
stones 11 What keeps thee aWRY, gray ghost, white ghost?' Is the ob-
stacle whit.e, or is it yellow? See, I place here the ydlowenchantment
and the white enchantmenl.
s
"I, the lilaster of the Masters of enchantments, llave come, I, who
filrmed thee and gnve thee life.' Thou, mother mine of the starry skirt, thou,
of the stars, who life, why hast thou turned against this
oneY'
"Adverse spirit and darkened star, I shall sink thee in the breadth and
depth of the waters.
s
I, master of spell!', to thee Ho there
Mother mine, whose skirt is made of gem", come, seek with me the shin-
ing who dwells in the hliuse of that we may know what
or and crushes to earth this unfortunate one.
Green lif leave him and seek thy prey clse-
where.
"Green and ghost, who art wandering, 8S if lost, over mouu-
tains and plains, I seek thee, I desire thee; return to him whom thou hRst
ahandoned. Thou, the nine times beaten, the nine times smitten, see that
thou lail rue not.
8
Come hither, mother mine, whose robe is of precious
gems 'one water, two waters; one rabbit, two rabbits; one deer, two
deers; one two
"Lo! I myself am here; I am most furious; I make the loudest noise
of all; I respect no une ; even sticks and stones tremble before me. What
god or power dare face me, me, a child of and 10
I have come to seek and call back the tonal of this sick one, wherever it
is, whithersoever it has wandered, be it nine times wandered, even unto
the nine junctures and the nine unions.lI Wherever it is, I summon it
to return, I order it to return, and to heal and cleBn this heart and this
head."
1. The appeal is to Water, as the universal Mother. The
.. skirt of precious stones" refers to the green of the precious green stones,
a color sacred to water.
2. The question is addressed to the tonal.
3. The enchantment is tobacco; the white, a cup of water.
4. That is, assigned the form of the nagual belonging to the sick man.
5. This appeal is directed to the
6. The threat is addressed to the tmlal, to Irighten it into
7. The" spirit" is the
8. The yellow tobacco, prepared in the manner indicated.
9. These are names of in the native calendar which are invoked.
10. The priest speaks in the person of his
11. to the Nahuatl belief that there are nine upper and nine
under worlds.
From the same work of de la Serna
list of It
these will be sufficient to show the
threw around their formulas of but which were
no means devoid of coherence and instruction to those who
could understand them.
the a{,f,/J",Ifl,{."''''L
Blood.-" The red woman with snakes on her gown" to the
veins}.
Copal 01/111.-" The white woman" (from the whitish color of the fresh
gum).
Cord, (for The snake that does woman's work ..
(because women sit still to knit, and the cord works while itself is car-
ried).
Drunkenne".-" time," or " when I am my breatb."
7'h6 Earth.-"The mirror that smokes" (because of the mists that rise
gems 'one water, two waters; one rabbit, two rabbits; one deer, two
deers; one two
"Lo! I myself am here; I am most furious; I make the loudest noise
of all; I respect no une ; even sticks and stones tremble before me. What
god or power dare face me, me, a child of and 10
I have come to seek and call back the tonal of this sick one, wherever it
is, whithersoever it has wandered, be it nine times wandered, even unto
the nine junctures and the nine unions.lI Wherever it is, I summon it
to return, I order it to return, and to heal and cleBn this heart and this
head."
1. The appeal is to Water, as the universal Mother. The
.. skirt of precious stones" refers to the green of the precious green stones,
a color sacred to water.
2. The question is addressed to the tonal.
3. The enchantment is tobacco; the white, a cup of water.
4. That is, assigned the form of the nagual belonging to the sick man.
5. This appeal is directed to the
6. The threat is addressed to the tmlal, to Irighten it into
7. The" spirit" is the
8. The yellow tobacco, prepared in the manner indicated.
9. These are names of in the native calendar which are invoked.
10. The priest speaks in the person of his
11. to the Nahuatl belief that there are nine upper and nine
under worlds.
From the same work of de la Serna
list of It
these will be sufficient to show the
threw around their formulas of but which were
no means devoid of coherence and instruction to those who
could understand them.
the a{,f,/J",Ifl,{."''''L
Blood.-" The red woman with snakes on her gown" to the
veins}.
Copal 01/111.-" The white woman" (from the whitish color of the fresh
gum).
Cord, (for The snake that does woman's work ..
(because women sit still to knit, and the cord works while itself is car-
ried).
Drunkenne".-" time," or " when I am my breatb."
7'h6 Earth.-"The mirror that smokes" (because of the mists that rise
from It); "the rabbit with its mouth upward" (Ihe rabbit, In nnnn'.mnn
to the one they see in the moon; with its mouth because of the
mists which rise from it like the breath exhaled from the mouth) ; "the
flower which contains " (as all fruit proceeds from flowers, so
does all vegetable life proceed from the earth, which is theref.,re spoken
of 8S a flower) ; "the flower which bites the mouths" (a flower, for tbe
reason given; it eats the mouths, because all return to
it, and are swallowed by it).
The five fates," or "the five works," or "the five fields"
(because by the use of his fingers man works out his own destiny. Hence
also the wurship of the Hand among the Nahu!ls as the Maill, and
among the as the Kab, both which words mean" hand" j.
M'I'I'.-"Our Father of the Four Reeds" (because the ceremony of
the new tire was held on the Four Heeds, 4 Acatl) ; "the
rose;" .. the ;" "the redhaired one;" "the
spirit. "
A of Oopper.-" The yellow Chichimec" (because the Chichi
mecs were 10 lear out the bowels of their
Tlte Magueg Plant.-" sister, the eight in a row" (because it was
in this manner).
A lload.-" That which is divided in two, and yet has neither
middle nor end" (because it alwa)'s lies in two directions from a
person, and yet all roads lead inlo olhers and Ihus never end).
Sicknes8.-" The red woman;" "the brt'alh of the flume;" .. our
mother the comet" to the fever) ; "the Chichimec" (be-
cause it aims to life, like these savllge warriors); .. the
(uecause 01 its venomous nature).
Smoke.-" The old wife" (i. e., of the fire).
TIle Sun.-" Our and U Dcle " to the of
Nanahuatl, who was into the Ilumes of III fire rose as
the sun).
T"bacco.-" The nine (or seven) times beaten" (because for sacred pur-
poses it was ruuued up this number of times) ; "the enchanted gray one"
(from its color and use in
W,lter.-" The Green Woman" (from the greenness whiell follows
moisture); "our Mother, whose robe is of precioDs stones" (from the
green or vegetaule life the turquoise, emerald, etc.).
36. It how the dark arts and
the
who time was
General and President of the Council of the
from nl"nf'Ppti
from It); "the rabbit with its mouth upward" (Ihe rabbit, In nnnn'.mnn
to the one they see in the moon; with its mouth because of the
mists which rise from it like the breath exhaled from the mouth) ; "the
flower which contains " (as all fruit proceeds from flowers, so
does all vegetable life proceed from the earth, which is theref.,re spoken
of 8S a flower) ; "the flower which bites the mouths" (a flower, for tbe
reason given; it eats the mouths, because all return to
it, and are swallowed by it).
The five fates," or "the five works," or "the five fields"
(because by the use of his fingers man works out his own destiny. Hence
also the wurship of the Hand among the Nahu!ls as the Maill, and
among the as the Kab, both which words mean" hand" j.
M'I'I'.-"Our Father of the Four Reeds" (because the ceremony of
the new tire was held on the Four Heeds, 4 Acatl) ; "the
rose;" .. the ;" "the redhaired one;" "the
spirit. "
A of Oopper.-" The yellow Chichimec" (because the Chichi
mecs were 10 lear out the bowels of their
Tlte Magueg Plant.-" sister, the eight in a row" (because it was
in this manner).
A lload.-" That which is divided in two, and yet has neither
middle nor end" (because it alwa)'s lies in two directions from a
person, and yet all roads lead inlo olhers and Ihus never end).
Sicknes8.-" The red woman;" "the brt'alh of the flume;" .. our
mother the comet" to the fever) ; "the Chichimec" (be-
cause it aims to life, like these savllge warriors); .. the
(uecause 01 its venomous nature).
Smoke.-" The old wife" (i. e., of the fire).
TIle Sun.-" Our and U Dcle " to the of
Nanahuatl, who was into the Ilumes of III fire rose as
the sun).
T"bacco.-" The nine (or seven) times beaten" (because for sacred pur-
poses it was ruuued up this number of times) ; "the enchanted gray one"
(from its color and use in
W,lter.-" The Green Woman" (from the greenness whiell follows
moisture); "our Mother, whose robe is of precioDs stones" (from the
green or vegetaule life the turquoise, emerald, etc.).
36. It how the dark arts and
the
who time was
General and President of the Council of the
from nl"nf'Ppti
instruction the
forms me that in none of the trials read
any of many white persons were
Central America.
cover from what
InJian sorcerers.
I have that the rites of
as did the term over Mexico and
of to dis-
words are derived. From that source it is reasonable to sup-
pose the rites of this also had their
The on this have been diverse and
Most writers ha"e assumed that
can, word; while an eminent
tain that it is from a radical
stock of the
See the Relacion del Auto cdebrado en Merlro, ailo de lCJS9 (:Mexico, En III. Imprenta del
Ban to Officio, 1659).
t J. II. Carriedo, Estudi08 Hi/f/()T/OO8 del &tad<> Oaxaqueno, Torno I, pp 8,9 (Oaxaca, 1849).
About 1610 II. nnmber of Indians In the province of Acapulco were put to death for hav
Ing burled enchanted s h e ~ beneath the floor of a chapell (Serna, Manual de Ministro8,
po 620)
: .. Naguallst In selner con-eeten Form naool eln echtes Qul('h(\.Wort, eln Substant!
'l'lIm instrmnentale, vom Stamme 1100, wil!!wn, prkennen. 1I'aool 1st dll.".iellige, womit
oder WOTan .,twas, In diooem Falle das Schieksal d,'s Klndes, erkannt wird, und h ~ t mil
dem mexikani1!<lhen ""huaUl (Hexe
l
, mit dem man es vidldcht In Verbilldung bringen
moo hie, nlehts ZII .ehai'ren," Guatemala, s, 238.
instruction the
forms me that in none of the trials read
any of many white persons were
Central America.
cover from what
InJian sorcerers.
I have that the rites of
as did the term over Mexico and
of to dis-
words are derived. From that source it is reasonable to sup-
pose the rites of this also had their
The on this have been diverse and
Most writers ha"e assumed that
can, word; while an eminent
tain that it is from a radical
stock of the
See the Relacion del Auto cdebrado en Merlro, ailo de lCJS9 (:Mexico, En III. Imprenta del
Ban to Officio, 1659).
t J. II. Carriedo, Estudi08 Hi/f/()T/OO8 del &tad<> Oaxaqueno, Torno I, pp 8,9 (Oaxaca, 1849).
About 1610 II. nnmber of Indians In the province of Acapulco were put to death for hav
Ing burled enchanted s h e ~ beneath the floor of a chapell (Serna, Manual de Ministro8,
po 620)
: .. Naguallst In selner con-eeten Form naool eln echtes Qul('h(\.Wort, eln Substant!
'l'lIm instrmnentale, vom Stamme 1100, wil!!wn, prkennen. 1I'aool 1st dll.".iellige, womit
oder WOTan .,twas, In diooem Falle das Schieksal d,'s Klndes, erkannt wird, und h ~ t mil
dem mexikani1!<lhen ""huaUl (Hexe
l
, mit dem man es vidldcht In Verbilldung bringen
moo hie, nlehts ZII .ehai'ren," Guatemala, s, 238.
must look elsewhere for the true of these eXlprelssi.ons.
had become domesticated in both
N ahuat! ; but there is some reason to think
'v'.""u'" to and more
than either of these nations could claim.
'1'0 illustrate this I shall several series of words de-
at the basis of the word
From the Yucatan.
Baual, or nautal, a native dance, forbidden
Naa/il, talent, skill,
Noot, wisdom.
Naatah, to understand, to divine.
the missionaries.
Nanaol, to consider. to contemplate, to meditate, to commune with one-
self, to enter into oneself.
Noh, grea.t, skillful; as noh ahul., a skillful hunter.
From Dialects.
Naual, a witch or sorcerer.
Naualill, to tell fortunes, to predict the future.
naualill. to sacrifice, to offer sacrifices.
to feel. to suspect. to divine, to think in one's beart.
Nao, to know, to be alert or expert in 1ru1J."".1ll1lj;.
Naol. a skilllul person, a rhetorician.
Naotizlln, to make anotiJer or astute.
Nalll/. the memory.
Natub. the soul or shadow of a man.
Noh, the of reason (" Genius der Vernunft," Sclher'zelr)
to facundall'l, to (P",pol
TZENTAL.
Xgna. to know .
../I.-qn,Clul,a,. to know often or """"'Y,",U
art, science .
.lftWY'."'", memory.
a wise man .
.4.an".Oln naom, the Goddess of Wisdom.
must look elsewhere for the true of these eXlprelssi.ons.
had become domesticated in both
N ahuat! ; but there is some reason to think
'v'.""u'" to and more
than either of these nations could claim.
'1'0 illustrate this I shall several series of words de-
at the basis of the word
From the Yucatan.
Baual, or nautal, a native dance, forbidden
Naa/il, talent, skill,
Noot, wisdom.
Naatah, to understand, to divine.
the missionaries.
Nanaol, to consider. to contemplate, to meditate, to commune with one-
self, to enter into oneself.
Noh, grea.t, skillful; as noh ahul., a skillful hunter.
From Dialects.
Naual, a witch or sorcerer.
Naualill, to tell fortunes, to predict the future.
naualill. to sacrifice, to offer sacrifices.
to feel. to suspect. to divine, to think in one's beart.
Nao, to know, to be alert or expert in 1ru1J."".1ll1lj;.
Naol. a skilllul person, a rhetorician.
Naotizlln, to make anotiJer or astute.
Nalll/. the memory.
Natub. the soul or shadow of a man.
Noh, the of reason (" Genius der Vernunft," Sclher'zelr)
to facundall'l, to (P",pol
TZENTAL.
Xgna. to know .
../I.-qn,Clul,a,. to know often or """"'Y,",U
art, science .
.lftWY'."'", memory.
a wise man .
.4.an".Oln naom, the Goddess of Wisdom.
From the Oaxaca.
Nllna, gana, gona, to know.
Nona, to know to retain in the memory.
Nana ticha, or nona Iii, a wise man.
Gutla nana, or nona, wisdom,
Rue gona. or TO gona, a teacher, a Inaster.
Na lii, truth; ni na Iii, that which is true.
Nllcina, or naciina, skill,
Ilui naa, a medicine man, a
Naltaa, to speak pleasantly or
or nayapi, to easily or
Rigoo gona, to sacrifice, to offer sRcriflce.
Ni nana, the understRnding, the
1.U:Uu,:,n'., the reason of man.
Nayoa, }
a superior man
From the
hombre).
Mexico.
Naua, to dance, the hands.
Nallalli, a sorcerer, enchanter.
Nauallotl, enchantment, witchcraft.
Nauatl, or nahuatl, skillful, astute, smart; hence, lIuperior ; applied to
language, clear, whence (perhaps) the name of the
tongue.
NauaU, to speak and
Nauatlato, an interpreter.
38. I believe that no one can
all taken from
underlies them all; and
and rich of this
if we must turn to it to
both in the Nahuatl and the
The root na, to
which we trace all of
of nature;
in uncultivated minds with sorcery and
it looks as
of all these ex pres-
stocks.
The Abhe Bl'UIIeur observes: "Le mot nahual, qui vet dire toute science, ou science
de tout, est frequemment employe pour exprlmer la sorcellcrle chez Cell populations."
Bulldin de la &ciffl! de Gtographie, 1857, p. 200. In another pa!llIII.ge of his works
latlve translates naual by the English" know all," and Is not averlle to "_"-..1 __
that the latter Is but a slight variant of the former.
From the Oaxaca.
Nllna, gana, gona, to know.
Nona, to know to retain in the memory.
Nana ticha, or nona Iii, a wise man.
Gutla nana, or nona, wisdom,
Rue gona. or TO gona, a teacher, a Inaster.
Na lii, truth; ni na Iii, that which is true.
Nllcina, or naciina, skill,
Ilui naa, a medicine man, a
Naltaa, to speak pleasantly or
or nayapi, to easily or
Rigoo gona, to sacrifice, to offer sRcriflce.
Ni nana, the understRnding, the
1.U:Uu,:,n'., the reason of man.
Nayoa, }
a superior man
From the
hombre).
Mexico.
Naua, to dance, the hands.
Nallalli, a sorcerer, enchanter.
Nauallotl, enchantment, witchcraft.
Nauatl, or nahuatl, skillful, astute, smart; hence, lIuperior ; applied to
language, clear, whence (perhaps) the name of the
tongue.
NauaU, to speak and
Nauatlato, an interpreter.
38. I believe that no one can
all taken from
underlies them all; and
and rich of this
if we must turn to it to
both in the Nahuatl and the
The root na, to
which we trace all of
of nature;
in uncultivated minds with sorcery and
it looks as
of all these ex pres-
stocks.
The Abhe Bl'UIIeur observes: "Le mot nahual, qui vet dire toute science, ou science
de tout, est frequemment employe pour exprlmer la sorcellcrle chez Cell populations."
Bulldin de la &ciffl! de Gtographie, 1857, p. 200. In another pa!llIII.ge of his works
latlve translates naual by the English" know all," and Is not averlle to "_"-..1 __
that the latter Is but a slight variant of the former.
It is very that neither the l'8dical na nor any of its
derivatives are found in the Huasteca dialect of the
which was about far removed from
other members of the stock. The inference is that in the south-
ern dialects it was a borrowed stem.
N or in the N ahuat! its very name is de-
rived from it *-does the radical na appear in its and
true To the it must have been a
loan.
It is true that de la Serna derives the
sorcerer, from the verb to mask or
" because a naualli is one who masks or
the form of some lower which is his
that nahualtia derived its
custom of the medicine men to wear masks
monies.
himself under
t but it is
from the
their cere-
and many of its
were at first borrowed from the
guage, a necessary
with these terms came most of the
beliefs to which allude; which
to such
which
means
were carried most of the doc-
which time
became known from central Mexico to and
m" .. tprioll". words have now,
In a recent
Mexico is defined as
children and make them
ence in the no means
but his or her
.. See an article by me, entitled" On the Word!;' Anahuac' and' Nahuatl,''' in the
American Antiquarian, fur November, 1893.
t Manual de Minillllr08, p. 50.
t JellWI Sanchez, Gloaario de Voces CWIteUanaIl deriva.da8 del Idioma Nahuatl, 1mb voce.
It is very that neither the l'8dical na nor any of its
derivatives are found in the Huasteca dialect of the
which was about far removed from
other members of the stock. The inference is that in the south-
ern dialects it was a borrowed stem.
N or in the N ahuat! its very name is de-
rived from it *-does the radical na appear in its and
true To the it must have been a
loan.
It is true that de la Serna derives the
sorcerer, from the verb to mask or
" because a naualli is one who masks or
the form of some lower which is his
that nahualtia derived its
custom of the medicine men to wear masks
monies.
himself under
t but it is
from the
their cere-
and many of its
were at first borrowed from the
guage, a necessary
with these terms came most of the
beliefs to which allude; which
to such
which
means
were carried most of the doc-
which time
became known from central Mexico to and
m" .. tprioll". words have now,
In a recent
Mexico is defined as
children and make them
ence in the no means
but his or her
.. See an article by me, entitled" On the Word!;' Anahuac' and' Nahuatl,''' in the
American Antiquarian, fur November, 1893.
t Manual de Minillllr08, p. 50.
t JellWI Sanchez, Gloaario de Voces CWIteUanaIl deriva.da8 del Idioma Nahuatl, 1mb voce.
or case in which are the
the talismans and which consti.
tute the stock in trarle or outfit of the necromancer. *
the of who inhabit the
forests on the upper waters of the Usumacinta at the
the term is said to to
anyone" who is entitled
merit;" t but in all is also belieyed to possess
and occult
39. All who have any with the folk-lore of the
world are aware that the notion of men and women
power to themseh'es into beasts is as wide as
tion itself and older thun It is mentioned in the pages
of Herodotus and in the of ancient It is the
nr,nn,,,rt,v of African negroes, and the still
holrl to their faith in the of the ,vere-wolf of "'''TLL'',"''
the
Richard Andree well says in his
" He who would the
mllst not
one universal in its nature; not as the of one race or
but of the and its "t
Even in such a detail as the direct connection of the name of
the person with his power of do we find
between the
and the of
a
n ........ 'HIJ," of east Prussia hold that if the
unIIJL1"'''' thinks of a the infant will
one; find in Hesse to name of the
person presence of the animal into which he has been
will restore him to human
40. I need not say that the rloctrine of is
not
""".v"u. nor
American; it
"Nagual-el Ingar, rincon, cajnn, namblra, etc., donde gnsrda sus taUsmanes y
trajes de encll.nta Is brujli," Berendt, l.a Lenglla Clultellana de Nicaragua, MS.
t Emetorlo Pineda, DesC'I'iprion Geografka de Chiapas 1/ Soronll8co, p. 23 11145).
t See his article Wer-wolf," his mnographillChe Parallelen und Yergleiche, p. 62, seq_
e Richard Androo, Wid., !Il!. 68, 64.
or case in which are the
the talismans and which consti.
tute the stock in trarle or outfit of the necromancer. *
the of who inhabit the
forests on the upper waters of the Usumacinta at the
the term is said to to
anyone" who is entitled
merit;" t but in all is also belieyed to possess
and occult
39. All who have any with the folk-lore of the
world are aware that the notion of men and women
power to themseh'es into beasts is as wide as
tion itself and older thun It is mentioned in the pages
of Herodotus and in the of ancient It is the
nr,nn,,,rt,v of African negroes, and the still
holrl to their faith in the of the ,vere-wolf of "'''TLL'',"''
the
Richard Andree well says in his
" He who would the
mllst not
one universal in its nature; not as the of one race or
but of the and its "t
Even in such a detail as the direct connection of the name of
the person with his power of do we find
between the
and the of
a
n ........ 'HIJ," of east Prussia hold that if the
unIIJL1"'''' thinks of a the infant will
one; find in Hesse to name of the
person presence of the animal into which he has been
will restore him to human
40. I need not say that the rloctrine of is
not
""".v"u. nor
American; it
"Nagual-el Ingar, rincon, cajnn, namblra, etc., donde gnsrda sus taUsmanes y
trajes de encll.nta Is brujli," Berendt, l.a Lenglla Clultellana de Nicaragua, MS.
t Emetorlo Pineda, DesC'I'iprion Geografka de Chiapas 1/ Soronll8co, p. 23 11145).
t See his article Wer-wolf," his mnographillChe Parallelen und Yergleiche, p. 62, seq_
e Richard Androo, Wid., !Il!. 68, 64.
and can be in most and many
In ancient Greece both the Platonicians and later the
N eo-Platonicians that each individual has a
or in whom is enshrined his or her moral person-
To this daimon he should address his prayers, and should
listen to those interior which seem to arise
in the mind from some unseen silent monitor.*
a member of the Church of Rome substitutes for the
daimon of the Platonists the saint after whom he is
or whom he has chosen from the the
of his Church. This did not fail to strike
saw in the Indian the
hideous diabolical caricature of the
rites.
But what was their horror when found that the
so far that the pagan also a kind of
sacrament with water; and that in the Mexican 1I"",lIr,,_
the which the natal the
was none other than the
of the cross, as we have seen. This left no dou bt as to the
devilish of the whole which was further sup-
the wondrous powers of its
41. How are we to these marvelous statements? It
will not do to take the short and easy road of are all
lies and frauds. The evidence is too abundant for us to doubt
that there was skillful among the in the
occult arts amoug those nations. could rival their col-
in the East Indies and if not surpass them.
is there incredi hIe in the of the
.""",...<>r,,,,.,,? Are we not familiar with the or mesmeric
conditions in which the sees, bears and feels what
the master tells him to feel and see? The tricks of one-
of of venom-
ous of the sect of the
Aissaoua in northern
to go off the boulevards
of
,. See Alfred Maury, La Magie d l' A8irologie, pp. 88, 89, 267, etc.
and can be in most and many
In ancient Greece both the Platonicians and later the
N eo-Platonicians that each individual has a
or in whom is enshrined his or her moral person-
To this daimon he should address his prayers, and should
listen to those interior which seem to arise
in the mind from some unseen silent monitor.*
a member of the Church of Rome substitutes for the
daimon of the Platonists the saint after whom he is
or whom he has chosen from the the
of his Church. This did not fail to strike
saw in the Indian the
hideous diabolical caricature of the
rites.
But what was their horror when found that the
so far that the pagan also a kind of
sacrament with water; and that in the Mexican 1I"",lIr,,_
the which the natal the
was none other than the
of the cross, as we have seen. This left no dou bt as to the
devilish of the whole which was further sup-
the wondrous powers of its
41. How are we to these marvelous statements? It
will not do to take the short and easy road of are all
lies and frauds. The evidence is too abundant for us to doubt
that there was skillful among the in the
occult arts amoug those nations. could rival their col-
in the East Indies and if not surpass them.
is there incredi hIe in the of the
.""",...<>r,,,,.,,? Are we not familiar with the or mesmeric
conditions in which the sees, bears and feels what
the master tells him to feel and see? The tricks of one-
of of venom-
ous of the sect of the
Aissaoua in northern
to go off the boulevards
of
,. See Alfred Maury, La Magie d l' A8irologie, pp. 88, 89, 267, etc.
ance, of do but reiterate nnder the clear
of the close of the nineteenth the
with which these children of nature were familiar centuries ago
in the New and which are recorded of the
So as many
among ourselves find all C""P""""""
and
of a
42. The conclusion to which this
that it wns not the belief in a
as some have asserted; not a survival
the ancit:ut more or less diluted Christian teach-
as others have maintained; but that above and
necromantic powers
one intense emo-
tion-hatred of' the whites--and one unalterable purpose-
that of their and with them the annihilation of the
had introduced.
INDEX.
Native words explained, in Italics; names of Authors quoted, In S"U,LL CAPITALS.
Acbiutla... . 40
ACOSTA, J .................. 9, 34
AGUILAR, P. S............... 32
.Ahau ... ................ 85
Ah Kih ........... 26,51
.Ah/oc .. ..................... 45
Aissaoua, the....... . .. .. . . .. 60
Alaghom Naom, a 56
Alom, .. 50
ALVA, B. DE ............ 8, 46, 47
.Anahuac.. . . . . . 58
ANCONA, E...... . . .30, 31
ANDAGOYA, P. DE 33
ANDREE, R.................. 59
Antichrist, appealed to ..... ,. 28
.ApellualcQ . . , ... . . . . .. ... 44
.. In the No/:ice Preliminaire to the second part of hili work, La Magie ell' Astrologie dans
r Ant/quitt et au Moyen Alge, Mr. Alfred Manry admirably sums np the scientific resources
at our command for expldning the mystical phenomena of experience, without deny-
ing their reality as actual occnrrences.
ance, of do but reiterate nnder the clear
of the close of the nineteenth the
with which these children of nature were familiar centuries ago
in the New and which are recorded of the
So as many
among ourselves find all C""P""""""
and
of a
42. The conclusion to which this
that it wns not the belief in a
as some have asserted; not a survival
the ancit:ut more or less diluted Christian teach-
as others have maintained; but that above and
necromantic powers
one intense emo-
tion-hatred of' the whites--and one unalterable purpose-
that of their and with them the annihilation of the
had introduced.
INDEX.
Native words explained, in Italics; names of Authors quoted, In S"U,LL CAPITALS.
Acbiutla... . 40
ACOSTA, J .................. 9, 34
AGUILAR, P. S............... 32
.Ahau ... ................ 85
Ah Kih ........... 26,51
.Ah/oc .. ..................... 45
Aissaoua, the....... . .. .. . . .. 60
Alaghom Naom, a 56
Alom, .. 50
ALVA, B. DE ............ 8, 46, 47
.Anahuac.. . . . . . 58
ANCONA, E...... . . .30, 31
ANDAGOYA, P. DE 33
ANDREE, R.................. 59
Antichrist, appealed to ..... ,. 28
.ApellualcQ . . , ... . . . . .. ... 44
.. In the No/:ice Preliminaire to the second part of hili work, La Magie ell' Astrologie dans
r Ant/quitt et au Moyen Alge, Mr. Alfred Manry admirably sums np the scientific resources
at our command for expldning the mystical phenomena of experience, without deny-
ing their reality as actual occnrrences.
AUBIN, M ................ 48,49
Ay, Antonio........... . 30
Azteclln .. 5, 11
Aztecs ............. ,..... 7
Raaltlv... .. .... 9
BAEZ.-I., P ................... 9, 25
BALBOA, P................... 10
BANCROFT, H. H ....... 13,32,36
BANDELIER, A. ...... 89
......... 27,43
fire ...... , . . . . . 37
BARB.!. FiGUEROA 29
BAUTISTA, J ... :......... .. 6
BERENDT, C. H.. ... 50, 59
.. Black " the.. . . . . . . 39
11.9 a rite ........... 19, 20
BOR.'i.N, M. . . . . . . . .... ... 48
"B,)oks of Chilan Balam .. 4'i
BOUI\KE, . 44
BRASSEUR (de 25,28,
29, 32, a3, 37, 57
Bilk zoe. .. ................ 45
BURGOA, P. . .. 16
CABRERA, Dr. P. F.......... 4
Cakchiquel ....... 20, 28
Calendar, the Dative .. 1:1-16 45 58
California ................ : .. ' 10
Canenc, town. . . . . . . . . . . . . . 29
C'lDctelaria, l\iana.... . . . . . 35
CanEk, Jacinlo.............. 80
Carpio, Bernardo del .... ., 55
CARRrEDo, .J. B.... .15, 30, 38, 46
Cave God, the .............. 38,41
CA VO, P .... 28, 82, 40
Cdba tree..... ...... 47
Cerquin. province ...... .4, 5, 34
Cl'flc Moo!................... 31
Chacuaco . ....... , 10
Chalcatongo . . . . . . . . . . .. ... 40
Chalcllihuitl. S9, 46, 47
Chalco!l... ..... . .. .. 12
Chalma, plllC!'. .............. 38
Chflne8..... ......... .... 49
CHARNAY, D... 13

Ohi, Andres.. .. ...... '31
Cbi,Oecilio.. ............... SO
<..:hichimec8 ................ 7,
Chilan Bn/am ........ . Sl, 45
Cbonlales. . ........... 17.82
Chorti dilllect.. . . . . . . . . 5 n.
ChOIIlS, tribe................. 41
............... 9
34
Coanamoa..... ...... . ..... 41
COlltllln...................... 40
Coaziltuitl . . . . 8
Cohuaeihuatl. . . . 3,1
Cohuall, sign of.. . .. 49 n.
Codex crucifhrmis............ 48
COREN, H ...................
ruins of... ...... 5 n.
Copavit!lo3. .. . 30
CORDOVA, J ................ 14, 15
COTO, P ................. 28, 35, 42
....... . 15
Cozaana. . ...... . .38, 50
Cross, as ...... .42. 43, 48
Cuculchlln .............. 17, 19,42
" Dark House," the.. . .. . 38, 39
Dawn, liS ............. 41
. .... 45
DELPINO .. , 26
Drum, the sflcred ........ 3l, 38
Drunkenness, god of. ........ 44
DCllAN, D.... .... .4,1, 45, 48
Eartb, liS .......... .41,53
Essays of an Americanisl," 4,
81, 45, 49, 50
FERGUSON, DAVID.. 55
"Field mass," tbe ....... .. 2,'ii
names for ........... 54
Fire worship ...... 28,43,45,53,54
Four Winds, Lord of. . .. ,... 43
.... '" ... 46
FUENSANTA DEL VALLE...... 9
Y GUZMAN .... 22, 35
GAGE, THOMAS 2t, 39
GAGERN, C..... ..... ...... 10
AUBIN, M ................ 48,49
Ay, Antonio........... . 30
Azteclln .. 5, 11
Aztecs ............. ,..... 7
Raaltlv... .. .... 9
BAEZ.-I., P ................... 9, 25
BALBOA, P................... 10
BANCROFT, H. H ....... 13,32,36
BANDELIER, A. ...... 89
......... 27,43
fire ...... , . . . . . 37
BARB.!. FiGUEROA 29
BAUTISTA, J ... :......... .. 6
BERENDT, C. H.. ... 50, 59
.. Black " the.. . . . . . . 39
11.9 a rite ........... 19, 20
BOR.'i.N, M. . . . . . . . .... ... 48
"B,)oks of Chilan Balam .. 4'i
BOUI\KE, . 44
BRASSEUR (de 25,28,
29, 32, a3, 37, 57
Bilk zoe. .. ................ 45
BURGOA, P. . .. 16
CABRERA, Dr. P. F.......... 4
Cakchiquel ....... 20, 28
Calendar, the Dative .. 1:1-16 45 58
California ................ : .. ' 10
Canenc, town. . . . . . . . . . . . . . 29
C'lDctelaria, l\iana.... . . . . . 35
CanEk, Jacinlo.............. 80
Carpio, Bernardo del .... ., 55
CARRrEDo, .J. B.... .15, 30, 38, 46
Cave God, the .............. 38,41
CA VO, P .... 28, 82, 40
Cdba tree..... ...... 47
Cerquin. province ...... .4, 5, 34
Cl'flc Moo!................... 31
Chacuaco . ....... , 10
Chalcatongo . . . . . . . . . . .. ... 40
Chalcllihuitl. S9, 46, 47
Chalco!l... ..... . .. .. 12
Chalma, plllC!'. .............. 38
Chflne8..... ......... .... 49
CHARNAY, D... 13

Ohi, Andres.. .. ...... '31
Cbi,Oecilio.. ............... SO
<..:hichimec8 ................ 7,
Chilan Bn/am ........ . Sl, 45
Cbonlales. . ........... 17.82
Chorti dilllect.. . . . . . . . . 5 n.
ChOIIlS, tribe................. 41
............... 9
34
Coanamoa..... ...... . ..... 41
COlltllln...................... 40
Coaziltuitl . . . . 8
Cohuaeihuatl. . . . 3,1
Cohuall, sign of.. . .. 49 n.
Codex crucifhrmis............ 48
COREN, H ...................
ruins of... ...... 5 n.
Copavit!lo3. .. . 30
CORDOVA, J ................ 14, 15
COTO, P ................. 28, 35, 42
....... . 15
Cozaana. . ...... . .38, 50
Cross, as ...... .42. 43, 48
Cuculchlln .............. 17, 19,42
" Dark House," the.. . .. . 38, 39
Dawn, liS ............. 41
. .... 45
DELPINO .. , 26
Drum, the sflcred ........ 3l, 38
Drunkenness, god of. ........ 44
DCllAN, D.... .... .4,1, 45, 48
Eartb, liS .......... .41,53
Essays of an Americanisl," 4,
81, 45, 49, 50
FERGUSON, DAVID.. 55
"Field mass," tbe ....... .. 2,'ii
names for ........... 54
Fire worship ...... 28,43,45,53,54
Four Winds, Lord of. . .. ,... 43
.... '" ... 46
FUENSANTA DEL VALLE...... 9
Y GUZMAN .... 22, 35
GAGE, THOMAS 2t, 39
GAGERN, C..... ..... ...... 10
Galindo, .........
" Ghost dance" of
Gnosis, the .......
collection ...... " .....
Green stones ....
Guatemala ....
Gucumatz,
Hand, as ......... .
" Heart of the Hills " ..
"Hellrt of the " . .. . 41
"Heart of the Towns" . 38, 39, 47
HER:-IANDEZ, F 7, 10, 28, 43
HERUERA, A. DE, . 4, 5, 11. 16, 33,
84,40, 42
HicalaTlau . ................. 21, 3!J
.. Hoddentin ". ......... .... 44
HOLMES, W. H... . 48
Hondurlls............ .. 4,84
HUI!.8teca dialect. ....... 58
Huehuetan, town ........... 39
Hl.lehl.leteotl. .. .. .. . . ... 46
1I.J":int"",, ... .. ......... 30
Ital ahau ... ............... 21, 39
IGLESIAS, A................. 13
Inquisition, the.............. 54
Intoxicants.............. .. 7, I}
lstlllVliclin. town. .. . 25
Jadeite... ........ 46
JUARROS. P.... ......... 36
Justllihuaca. ..... 41
Kab, the haud. .... 54
KINGSBOROUGlI, Lord........ 48
LABARTRE, CR........ 12
LaclilJdons, tribe. ....... 59
LANDA, D ..... 49
LAllA, P .................. 19, 20
LEON, Dr. N............. ... 9
LEON, N. DE ............ 6, 43, 45
Life, of ............. 48
Life, tree of. . . .. ... .. . . . .. .. . 48
LllillZs.m. the. .. . 49
10
5a
........... 19
Mixes, tribe ......... 13, 17, 8ll, 42
tribe ............... 15, 16
MOLINA, A.... ....... 6
on<tlP()stiiac, Cerro de. 41
MONTJAU, M.......... 27
MORO, Sr.......... .......... l'
MOTOLINIA, P. .......... 42
MUBLENPFORDT, E ....... . 13
Mushrooms, intoxicating. .. 28
Na, the root ........... 5, 11 n. 57
NAGELE, A ................ 49
Nagual. ......... 4,11.17.22,58
.............. 4, HI
....... 4, 17, 18
Naltl.lal. See Naualli.
NalLualtia. .... ....... 58
NahulI.tl .. 5, 12, 14, 41,
46,57,58
Nanahualtin ............ 5, 6,10
Nanahuutl, a . .......... 54
Naualac. .. .. ..... ..... ... 13
Naualcuauhtla.. .... 12
Naualli .. ... 5, 10, 11, 12, 57, 58
Nauallotl . .................. 5,57
.Naualteteuctin. . .. 12
Cerro de IllS. 49
41
Nezahualpilli, 34
Nine, sacred number. .... 41
Noh, god of reason...... . 56
Galindo, .........
" Ghost dance" of
Gnosis, the .......
collection ...... " .....
Green stones ....
Guatemala ....
Gucumatz,
Hand, as ......... .
" Heart of the Hills " ..
"Hellrt of the " . .. . 41
"Heart of the Towns" . 38, 39, 47
HER:-IANDEZ, F 7, 10, 28, 43
HERUERA, A. DE, . 4, 5, 11. 16, 33,
84,40, 42
HicalaTlau . ................. 21, 3!J
.. Hoddentin ". ......... .... 44
HOLMES, W. H... . 48
Hondurlls............ .. 4,84
HUI!.8teca dialect. ....... 58
Huehuetan, town ........... 39
Hl.lehl.leteotl. .. .. .. . . ... 46
1I.J":int"",, ... .. ......... 30
Ital ahau ... ............... 21, 39
IGLESIAS, A................. 13
Inquisition, the.............. 54
Intoxicants.............. .. 7, I}
lstlllVliclin. town. .. . 25
Jadeite... ........ 46
JUARROS. P.... ......... 36
Justllihuaca. ..... 41
Kab, the haud. .... 54
KINGSBOROUGlI, Lord........ 48
LABARTRE, CR........ 12
LaclilJdons, tribe. ....... 59
LANDA, D ..... 49
LAllA, P .................. 19, 20
LEON, Dr. N............. ... 9
LEON, N. DE ............ 6, 43, 45
Life, of ............. 48
Life, tree of. . . .. ... .. . . . .. .. . 48
LllillZs.m. the. .. . 49
10
5a
........... 19
Mixes, tribe ......... 13, 17, 8ll, 42
tribe ............... 15, 16
MOLINA, A.... ....... 6
on<tlP()stiiac, Cerro de. 41
MONTJAU, M.......... 27
MORO, Sr.......... .......... l'
MOTOLINIA, P. .......... 42
MUBLENPFORDT, E ....... . 13
Mushrooms, intoxicating. .. 28
Na, the root ........... 5, 11 n. 57
NAGELE, A ................ 49
Nagual. ......... 4,11.17.22,58
.............. 4, HI
....... 4, 17, 18
Naltl.lal. See Naualli.
NalLualtia. .... ....... 58
NahulI.tl .. 5, 12, 14, 41,
46,57,58
Nanahualtin ............ 5, 6,10
Nanahuutl, a . .......... 54
Naualac. .. .. ..... ..... ... 13
Naualcuauhtla.. .... 12
Naualli .. ... 5, 10, 11, 12, 57, 58
Nauallotl . .................. 5,57
.Naualteteuctin. . .. 12
Cerro de IllS. 49
41
Nezahualpilli, 34
Nine, sacred number. .... 41
Noh, god of reason...... . 56
NUNEZ. DE LA. VEGA., 16, 28, 29, 33.
42
... 14,32.47
................... 82.44
Ull'!tulunn ................ 7, 8, 9
ORDONEZ Y AGUIAR .. 29, 36
OROZCO y BERRA 10, a, 31
OVIEDO . 50
Oxchuc, town. . .... .. ...... 21
Oltoteoll . . . .. 38
211
9
Padrinos ......
PahAhtuns, deities .....
Pantecatl, deity.......... . ... 50
PAREDES. IG................. 10
Pascual, Don.... ....... ... 32
P ABO Y TRONCOSO... ..
Pat2Zan . .................... .
Pllyn' ....................... .
PELAEZ. G ...........
7
20
9
86
7
PEREZ.P .................... 45
Personal ............. 11. 13
PeyotZ. the ................. 6-10
Phallus, symbol.. .. 49
Picietl ........ 9
PIlIiIENTEJ" F................ 11
PINKDII, E .............. 26.50.59
Pinopiaa. . . 55
Piochtli. . . . . . . . .. ... 32
tribe ................ 83,42
PrsA. ll. DE.... 40
Pokonchis. tribe ... , 24
Popol Yuh, the...... 24
Popoluca . .. .... 17
Poz ......................... 20
Pozlon .......... 20
l'ozta llantu,.. ..... .. 20
PUERTO, M... . ............ 3l
Quauhcihuatl. .. . . .. .. .. 34
Quaullnanacatl... . 28 n.
12, 19, 26, 82, 41. 42,
48 n.
20, 23, 55, 56
trihe ............. 24, 25
............ 47
Quilartlli. 34
Quiz.. ..... .............. 19
Reason, of... . . .. . 56
"Restitution of the tonal" . . 12, 52
RIOS, PEDRO DE LOS.. 49
SAHAGUN, B., 5. 6, 7, 11, 34, 43,
46
SANCHEZ, J........ ......... 68
Sltn Francisco Mar .. " 4l
" the...... 32
SCHERZER, C.... .. ..... 25
.................... 38
SERNA. J., 9.28. 29. 32.34, 43,44
49,52
19
8
sacred number ....... 2.5,42
SIMEON, u... ......... ..... 11
of Indians.. . . . . . . . 28 n.
Smoke, by.. ... 10 n.
Snake,
Soteapan .................. 13,41
SPINA, V. H. ................ 51
SQUIER. E. G .......... 33. 86, 47
STOLL, O. .. , . . .... .26, 55
Stone. as . . . . . 41
.. Sukia woman.............. 86
" Sun Mountain" .. ..... . .... 4U
Sun. name of.. . . . 54
Tapirs, sacred................ 89
TARAYRE, G ....... " 50
Ta Te.. .................. 41
1{,j; yoapa....... .. ....... 41
Teciuldlazque.. .. .. .. .. ..... 6
7i.oJoi!.lauice ......
9
9
8
12
NUNEZ. DE LA. VEGA., 16, 28, 29, 33.
42
... 14,32.47
................... 82.44
Ull'!tulunn ................ 7, 8, 9
ORDONEZ Y AGUIAR .. 29, 36
OROZCO y BERRA 10, a, 31
OVIEDO . 50
Oxchuc, town. . .... .. ...... 21
Oltoteoll . . . .. 38
211
9
Padrinos ......
PahAhtuns, deities .....
Pantecatl, deity.......... . ... 50
PAREDES. IG................. 10
Pascual, Don.... ....... ... 32
P ABO Y TRONCOSO... ..
Pat2Zan . .................... .
Pllyn' ....................... .
PELAEZ. G ...........
7
20
9
86
7
PEREZ.P .................... 45
Personal ............. 11. 13
PeyotZ. the ................. 6-10
Phallus, symbol.. .. 49
Picietl ........ 9
PIlIiIENTEJ" F................ 11
PINKDII, E .............. 26.50.59
Pinopiaa. . . 55
Piochtli. . . . . . . . .. ... 32
tribe ................ 83,42
PrsA. ll. DE.... 40
Pokonchis. tribe ... , 24
Popol Yuh, the...... 24
Popoluca . .. .... 17
Poz ......................... 20
Pozlon .......... 20
l'ozta llantu,.. ..... .. 20
PUERTO, M... . ............ 3l
Quauhcihuatl. .. . . .. .. .. 34
Quaullnanacatl... . 28 n.
12, 19, 26, 82, 41. 42,
48 n.
20, 23, 55, 56
trihe ............. 24, 25
............ 47
Quilartlli. 34
Quiz.. ..... .............. 19
Reason, of... . . .. . 56
"Restitution of the tonal" . . 12, 52
RIOS, PEDRO DE LOS.. 49
SAHAGUN, B., 5. 6, 7, 11, 34, 43,
46
SANCHEZ, J........ ......... 68
Sltn Francisco Mar .. " 4l
" the...... 32
SCHERZER, C.... .. ..... 25
.................... 38
SERNA. J., 9.28. 29. 32.34, 43,44
49,52
19
8
sacred number ....... 2.5,42
SIMEON, u... ......... ..... 11
of Indians.. . . . . . . . 28 n.
Smoke, by.. ... 10 n.
Snake,
Soteapan .................. 13,41
SPINA, V. H. ................ 51
SQUIER. E. G .......... 33. 86, 47
STOLL, O. .. , . . .... .26, 55
Stone. as . . . . . 41
.. Sukia woman.............. 86
" Sun Mountain" .. ..... . .... 4U
Sun. name of.. . . . 54
Tapirs, sacred................ 89
TARAYRE, G ....... " 50
Ta Te.. .................. 41
1{,j; yoapa....... .. ....... 41
Teciuldlazque.. .. .. .. .. ..... 6
7i.oJoi!.lauice ......
9
9
8
12
Page .
..... 29
42
Tepeyollotl .... .......... 38, 41
Teremendo, town............ 40
Teteuctin.. . . . .. . . . . . . . . . . . . . 12
Tetonaltiani.. . 12
Teyhuillti. .. .... ........ 28
Tezcatzoncatl, . . . . . . . 44
'/Uu:,m,eeZ(IUe, ...... ..... 10
Three, sacred number........ 41
"Thunder stune " " ..... .. 42
T'ich. .. ...... .... ..... 25
Tiger dance, the.............. 81
'ta/:/IJ;eOU:l. Seer ....... " . . . . . 9
Tlahuipuclttin . ... '" ... 10 n.
Tlaloc, ....... 42
........ 30,39
Tlascalll, Sierra de . . . . . . . . . . . 40
.................... 14
..... .. 33,39
Tlazolteotl, . . . . . . ... 50
Tlecuiztliliztli .. .... ........ 44
.......... 39n.
Tobacco ........... 8, 9, 53, 54
Tonal, tonalli . . 11, 15 n., 42, 52, 60
Tonalcaualtia . .. .... .. 12
Tonalitlacoa.. . . .. .... .. 12
..... '" .. .. .. .. 11
Tonantzin. . . . . . . . . . . . . .. .., 34
41
TORQUEMADA, P ........ 27,30,36
TORRES CASTILLO.. . 32
To Ta . ............... ,41, 46, 48
Tot.omill.chiiapa ... . . . .. . . . .. . 40
Totonicapan.. ....... , .22, 28
Tree, sacred. . ......... 31, 47
Tree of the Cross.. ... " .. 42
Tree of Life. . . . . . . ..... 48
Tres Micos...... .. ........... 16
the native.. . . . .. .... 41
. ...... .. . .... 19,31
Tzentals, tribe .... 16, 19, 21, 32, 33
Tzihuizin . . .. . .. . . .. . . . .. . ... 20 j
Tzitzime, the.. . . . . . . . . . . . . . 34 n.
Tzitzimwihuatl. .. 34 I
UirapircoI... ......... 10 n.
................ 38
VENEGAS, P . . . . . .. .... .. 10
Vena 00
Vera Cruz ............... 13,26
A... .. ... 8, 32, 39, 44
VILLA 8ENOR Y SANCHEZ..... 40
Votan .................. 33,38,41
WARD, S. A.. . . . . 33
Water, divination by. ........ 6
Water, as ............ 53, 54
Were.wolf. ..... .... .... 59
Wisdom, of....... . .. 56
Witches ..................... 10
" Witches' Sabbaths" . . . . . . . 48
Xihuitl. . . . . .. ...... . ... 46 n .
Xihuitzin . . . . . . . . . . . . . . . 20
XIMENEFI, FRANCISCO....... . 43
XIMENES, P. . . . . . . . .. .. 20
42
Xillhtecutli. . .. ... ......... 20,46
Xochimilca.. . . . . .. . . . . .. 30
Yahuiltoca. . . . .. 43
Yanhuitlan, town .. 16
Yaocihuatl. . . . . . . . . . . . . . . 34
Yaz 47
Yaz ha.... . ........ 9
Yiuhuitli, the.. .. .. .. ... ..... 43
Yollometli.. . . . . . . . . . 41
Yoni symbols. . . . . . . . . . . . . .. 60
Ytzamatl.. . . . . . . . . . . . . . 47
yucatan.... ....... . {I, 25, 80
Zahoris ...................... 26
town ............. 28, 29
tribe, 14, 15, 82, 37, 88,
40,47
ZETINA......... . 9
Zme .................... 19
Zotzils, revolt of. .. ........ 85, 47
Page .
..... 29
42
Tepeyollotl .... .......... 38, 41
Teremendo, town............ 40
Teteuctin.. . . . .. . . . . . . . . . . . . . 12
Tetonaltiani.. . 12
Teyhuillti. .. .... ........ 28
Tezcatzoncatl, . . . . . . . 44
'/Uu:,m,eeZ(IUe, ...... ..... 10
Three, sacred number........ 41
"Thunder stune " " ..... .. 42
T'ich. .. ...... .... ..... 25
Tiger dance, the.............. 81
'ta/:/IJ;eOU:l. Seer ....... " . . . . . 9
Tlahuipuclttin . ... '" ... 10 n.
Tlaloc, ....... 42
........ 30,39
Tlascalll, Sierra de . . . . . . . . . . . 40
.................... 14
..... .. 33,39
Tlazolteotl, . . . . . . ... 50
Tlecuiztliliztli .. .... ........ 44
.......... 39n.
Tobacco ........... 8, 9, 53, 54
Tonal, tonalli . . 11, 15 n., 42, 52, 60
Tonalcaualtia . .. .... .. 12
Tonalitlacoa.. . . .. .... .. 12
..... '" .. .. .. .. 11
Tonantzin. . . . . . . . . . . . . .. .., 34
41
TORQUEMADA, P ........ 27,30,36
TORRES CASTILLO.. . 32
To Ta . ............... ,41, 46, 48
Tot.omill.chiiapa ... . . . .. . . . .. . 40
Totonicapan.. ....... , .22, 28
Tree, sacred. . ......... 31, 47
Tree of the Cross.. ... " .. 42
Tree of Life. . . . . . . ..... 48
Tres Micos...... .. ........... 16
the native.. . . . .. .... 41
. ...... .. . .... 19,31
Tzentals, tribe .... 16, 19, 21, 32, 33
Tzihuizin . . .. . .. . . .. . . . .. . ... 20 j
Tzitzime, the.. . . . . . . . . . . . . . 34 n.
Tzitzimwihuatl. .. 34 I
UirapircoI... ......... 10 n.
................ 38
VENEGAS, P . . . . . .. .... .. 10
Vena 00
Vera Cruz ............... 13,26
A... .. ... 8, 32, 39, 44
VILLA 8ENOR Y SANCHEZ..... 40
Votan .................. 33,38,41
WARD, S. A.. . . . . 33
Water, divination by. ........ 6
Water, as ............ 53, 54
Were.wolf. ..... .... .... 59
Wisdom, of....... . .. 56
Witches ..................... 10
" Witches' Sabbaths" . . . . . . . 48
Xihuitl. . . . . .. ...... . ... 46 n .
Xihuitzin . . . . . . . . . . . . . . . 20
XIMENEFI, FRANCISCO....... . 43
XIMENES, P. . . . . . . . .. .. 20
42
Xillhtecutli. . .. ... ......... 20,46
Xochimilca.. . . . . .. . . . . .. 30
Yahuiltoca. . . . .. 43
Yanhuitlan, town .. 16
Yaocihuatl. . . . . . . . . . . . . . . 34
Yaz 47
Yaz ha.... . ........ 9
Yiuhuitli, the.. .. .. .. ... ..... 43
Yollometli.. . . . . . . . . . 41
Yoni symbols. . . . . . . . . . . . . .. 60
Ytzamatl.. . . . . . . . . . . . . . 47
yucatan.... ....... . {I, 25, 80
Zahoris ...................... 26
town ............. 28, 29
tribe, 14, 15, 82, 37, 88,
40,47
ZETINA......... . 9
Zme .................... 19
Zotzils, revolt of. .. ........ 85, 47
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