Nagualism Part 9

[32--] Cavo, _Los Tres Siglos_, etc., Tom. ii, p. 82. On the use and significance of the _piochtli_ we have some information in Vetancurt, _Teatro Mexicano_, Tom. ii, p. 464, and de la Serna, _Manual de Ministros_, pp. 166, 167. It was the badge of a certain order of the native priesthood.

[33-*] _Adventures on the Musquito Sh.o.r.e_, by S. A. Ward, pseudonym of Mr. Squier, p. 258 (New York, 1855).

[33-] Nunez de la Vega, _Const.i.tuciones Diocesanas_, p. 10, and comp.

Bra.s.seur de Bourbourg, _Hist. des Nat. Civ. de Mexique_, Tom. i, p. 74.

[33-] Herrera, _Hist. de las Indias Occidentales_, Dec. ii, Lib. iii, cap. 5.

[34-*] Acosta, _Hist. Nat. y Moral de las Indias_, Lib. vii, cap. 5.

[34-] The story is given in Herrera, _Hist. de las Indias_, Dec. iv, Lib. viii, cap. 4. The name Coamizagual is translated in the account as "Flying Tigress." I cannot a.s.sign it this sense in any dialect.

[34-] Jacinto de la Serna, _Manual de Ministros_. p. 138. Sahagun identifies Quilaztli with Tonantzin, the common mother of mankind and G.o.ddess of child-birth (_Hist. de Nueva Espana_, Lib. i, cap. 6, Lib.

vi, cap. 27). Further particulars of her are related by Torquemada, _Monarquia Indiana_, Lib. ii, cap. 2. The _tzitzime_ were mysterious elemental powers, who, the Nahuas believed, were destined finally to destroy the present world (Sahagun, l. c., Lib. vi, cap. 8). The word means "flying haired" (Serna).

[34--] Torquemada, _Monarquia Indiana_, Lib. ii, cap. 62.

[35-*] Fr. Tomas Coto, _Diccionario de la Lengua Cakchiquel_, MS., s. v.

_Sacrificar_; in the Library of the American Philosophical Society at Philadelphia.

[35-] "Trataron de valerse del arte de los encantos y _naguales_" are the words of the author, Fuentes y Guzman, in his _Recordacion Florida_, Tom. i, p. 50. In the account of Bernal Diaz, it reads as if this witch and her dog had both been sacrificed; but Fuentes is clear in his statement, and had other doc.u.ments at hand.

[35-] Teobert Maler, "Memoire sur l'Etat de Chiapas," in the _Revue d'

Ethnographie_, Tom. iii, pp. 309-311. This writer also gives some valuable facts about the Indian insurrection in the Sierra de Alicia, in 1873.

[36-*] The long account given by Mr H. H. Bancroft of this insurrection is a travesty of the situation drawn from bitterly prejudiced Spanish sources, of course, utterly out of sympathy with the motives which prompted the native actors. See his _History of the Pacific States_, Vol ii, p. 696 _sqq._ Ordonez y Aguiar, who lived on the spot within a generation of the occurrences recognizes in Maria Candelaria (whose true name Bancroft does not give) the real head of the rebellion, "quien ordenaba los ardides del motin; .... de lo que princ.i.p.almente trataban las leyes fundamentales de su secta, era de que no quedase rastro alguno de que los Europeos havian pisado este suelo." His account is in his unpublished work, _Historia del Cielo y de la Tierra_, written at Guatemala about 1780. Juarros, speaking of their rites, says of them: "Apostando de la fe, profanando los vasos sagrados, y ofreciendo sacrilegos cultos a una indizuela." _Historia de la Ciudad de Guatemala_, Tom. i, p. 17.

[36-] Bancroft, ubi supra, p. 705, note. One was hanged, whom Garcia Pelaez calls "una india bruja." _Memorias para la Historia de Guatemala_, Tom. ii, p. 153.

[36-] Squier, ubi supra, pa.s.sim.

[37-*] _Voyage a l' Isthmus de Tehuantepec_, p. 164. He adds a number of particulars of the power she was supposed to exercise.

[38-*] "Que era venerado en todo el imperio de Montezuma." See _Diccionario Universal_, Appendice, s. v. (Mexico, 1856).

[38-] "Da.s.s der Gott Tepeyollotl im Zapotekenlande und weiter sudwarts seine Wurzeln hat, und dem eigentlichen Aztekischen Olymp fremd ist, daruber kann kein Zweifel mehr obwalten." See Dr. Seler's able discussion of the subject in the _Compte-Rendu_ of the Seventh International Congress of Americanists, p. 559, _seq._ The adoption of subterranean temples was peculiarly a Zapotecan trait. "Notandose princ.i.p.almente en muchos adoratorios de los Zapotecos, estan los mas de ellos cubiertos, en subterraneos es.p.a.ciosos y lbregos." Carriedo, _Estudios Historicos_, Tom. i, p. 26.

[39-*] _Const.i.tuciones Diocesanas_, pp. 9, 10.

[39-] Gage, _A New Survey of the West Indies_, pp. 389, 393.

[39-] _Teatro Mexicano_, Tratado iii, cap. 11. Mr. Bandelier has called attention to the naming of one of the princ.i.p.al chiefs among the Aztecs, _Tlilancalqui_, "Man of the Dark House," and thinks it related to the Votan myth. _Twelfth Annual Report of the Peabody Museum_, p. 689.

[40-*] Herrera, _Historia de las Indias Occidentales_, Dec. iii, Lib.

iii, cap. 14.

[40-] Villa Senor, _Teatro Americano_, Lib. v, cap. 38 (Mexico, 1747).

Father Cavo adds that there were signs of human sacrifices present, but of this I can find no evidence in the earlier reports. Comp. Cavo, _Los Tres Siglos de Mexico durante el Gobierno Espa.n.a.l[TN-14]_, Tom. ii, p.

128.

[40-] _Teatro Americano_, Lib. ii, cap. 11; Lib. iii, cap. 13.

[41-*] See Muhlenpfordt, _Mexico_, Bd. ii, pp. 200-266; Bra.s.seur, _Hist.

des Nations Civ. de la Mexique_, Vol. iv, p. 821; Herrera, _Historia de las Indias_, Dec. iii, Lib. iii, cap. 12, etc.

[41-] _Diccionario Universal_, Appendice, s. v.

[41-] Their names were Ta Yoapa, Father Dawn; Ta Te, Father Stone; Coanamoa, the Serpent which Seizes. _Dicc. Univ._, App., Tom. iii, p.

11.

[41--] Duran, _Historia de los Indios_, Tom. ii, p. 140. They were Tota, Our Father; Yollometli, the Heart of the Maguey (probably pulque); and Topiltzin, Our n.o.ble One (probably Quetzalcoatl, to whom this epithet was often applied).

[41-?] "Fue el Demonio que les dio la supersticion del numero nueve."

_Manual de Ministros_, p. 197.

[42-*] _The Native Calendar of Central America and Mexico_, p. 12.

[42-] Motolinia, _Ritos Antiguos, Sacrificios e Idolatrias de los Indios de la Nueva Espana_, p. 340 (in _Coleccion de Doc.u.mentos ineditos para la Historia de Espana_).

[42-] Thomas Coto, _Vocabulario de la lengua Cakchiquel_, MS., sub voce, _Rayo_.

[42--] Herrera, _Historia de las Indias_, Dec. IV, Lib. viii, cap. 10.

[42-?] _Diccionario Universal_, Appendice, ubi supra.

[42---] [TN-15]'Senor de los Animales." _Codex Telleriano-Remensis_, Parte ii, Lam. iv.

[43-*] See Dr. Seler's minute description in the _Compte Rendu_ of the Eighth Session of the Congres International des Americanistes, pp. 588, 589. In one of the conjuration formulas given by de la Serna (_Manual de Ministros_, p. 212) the priest says: "Yo soy el sacerdote, el dios _Quetzalcoatl_, que se bajara al infierno, y subire a lo superior, y hasta los nueve infiernos." This writer, who was very competent in the Nahuatl, translates the name Quetzalcoatl by "culebra con cresta"

(_id._, p. 171), an unusual, but perhaps a correct rendering.

[43-] His words here are somewhat obscure. They are, "El baptismo de fuego, en donde las ponen los sobre nombres que llaman _yahuiltoca_, quando nacen." This may be translated, "The baptism of fire in which they confer the names which they call _yahuiltoca_." The obscurity is in the Nahuatl, as the word _toca_ may be a plural of _tocaitl_, name, as well as the verb _toca_, to throw upon. The pa.s.sage is from the _Camino del Cielo_, fol. 100, verso.

[43-] Sahagun, _Historia de la Nueva Espana_, Lib. iv, cap. 25.

[43--] It is mentioned as useful for this purpose by the early physicians, Francisco Ximenes, _Cuatro Libros de la Naturaleza_, p. 144; Hernandez, _Hist. Plant. Novae Hispaniae_, Tom. ii, p. 200. Capt. Bourke, in his recent article on "The Medicine Men of the Apaches" (in _Ninth Annual Report of the Bureau of Ethnology_, p. 521), suggests that the _yiahuitli_ of the Aztecs is the same as the "hoddentin," the pollen of a variety of cat-tail rush which the Apaches in a similar manner throw into the fire as an offering. Hernandez, however, describes the _yiahuitli_ as a plant with red flowers, growing on mountains and hill-sides--no species of rush, therefore. De la Serna says it is the anise plant, and that with it the natives perform the conjuration of the "yellow spirit" (conjuro de amarillo espiritado), that is, of the Fire (_Manual de Ministros_, p. 197).

[44-*] From the verb _apeua_. Vetancurt's description is in his _Teatro Mexicano_, Tom. i, pp. 462, 463 (Ed. Mexico, 1870).

[44-] His frequent references to it show this. See his _Manual de Ministros_, pp. 16, 20, 22, 24, 36, 40, 66, 174, 217, etc. The word _tlecuixtliliztli_ is compounded of _tlecuilli_, the hearth or fireplace, and _ixtliluia_, to darken with smoke.

[45-*] Duran, _Historia de los Indios de la Nueva Espana_, Tom. ii, p.

240. Sahagun adds that the _octli_ was poured on the hearth at four separate points, doubtless the four cardinal points. _Historia de Nueva Espana_, Lib. i, cap. 18. De la Serna describes the same ceremony as current in his day, _Manual de Ministros_, p. 35. The invocation ran:--"s.h.i.+ning Rose, light-giving Rose, receive and rejoice my heart before the G.o.d."

[45-] A copy of these strange "Books of Chilan Balam" is in my possession. I have described them in my _Essays of an Americanist_ (Philadelphia, 1890).

[45-] See his remarks on "Apperception der Menschenzeugung als Feuerbereitung," in the _Zeitschrift fur Volkerpsychologie_, Bd. vi, s.

113, _seq._