Part 8 (2/2)

[25-*] _Le Popol Vuh, ou Livre Sacre des Quiches_, p. 315 (Ed. Bra.s.seur, Paris, 1861). In the Quiche myths, Guc.u.matz is the a.n.a.logue of Quetzalcoatl in Aztec legend. Both names mean the same, ”Feathered Serpent.”

[25-] Baeza's article is printed in the _Registro Yucateco_, Vol. i, p.

165, _seq._

[26-*] ”Wird ein Kind im Dorfe geboren, so erhalt der heidnische Gotzenpriester von diesem Ereignisse viel eher Kunde, als der katholische Pfarrer. Erst wenn dem neuen Weltburger durch den Aj-quig das Horoskop gestellt, der Name irgend eines Thieres beigelegt, Mi-si-sal (das citronengelbe Harz des Rhus copallinum) verbrannt, ein Lieblingsgotze angerufen, und noche viele andere aberglaubische Mysterien verrichtet worden sind, wird das Kind nach dem Pfarrhause zur christlichen Taufe getragen. Das Thier, dessen Name dem Kinde kurz nach seiner Geburt vom Sonnenpriester beigelegt wird, gilt gewohnlich auch als sein Schutzgeist (_nagual_) furs ganze Leben.” Dr. Karl Scherzer, _Die Indianer von Santa Catalina Istlavacan_, p. 11, Wien, 1856.

[26-] The word _zahori_, of Arabic origin, is thus explained in the Spanish and English dictionary of Delpino (London, 1763): ”So they call in Spain an impostor who pretends to see into the bowels of the earth, through stone walls, or into a man's body.” Dr. Stoll says the Guatemala Indians speak of their diviners, the _Ah Kih_, as _zahorin_.

_Guatemala_, s. 229.

[26-] Emetorio Pineda, _Descripcion Geografica de Chiapas y Soconusco_, p. 22 (Mexico, 1845).

[27-*] Madier de Montjau, ”Ma.n.u.scrits Figuratifs de l' Ancien Mexique,”

in _Archives de la Societe Americaine[TN-12] de France_, 1875, p. 245.

[27-] Torquemada, _Monarquia Indiana_, Lib. xv, cap. 16.

[28-*] De la Serna, _Manual de Ministros_, pp. 20, 21, 42, 162. The mushroom referred to was the _quauhnanacatl_, probably the same as the _teyhuinti_ of Hernandez, _Hist. Plant. Nov. Hispan._, Tom. ii, p. 358, who says that it is not dangerous to life, but disturbs the mind, inciting to laughter and intoxication.

[28-] Actual slavery of the Indians in Mexico continued as late as the middle of the seventeenth century. See Cavo, _Tres Siglos de Mexico_, etc., Tom. ii, p. 11.

[28-] Bra.s.seur, _Hist. des Nations Civilisees de Mexique_, Tom. iv, p.

822.

[29-*] _Informe del teniente general, Don Jacobo de Barba Figueroa, corregidor de la Provincia de Suchitepeque_, quoted by Bra.s.seur.

[29-] Jacinto de la Serna says: ”Los maestros de estas ceremonias son todos unos, y lo que sucede en esta cordillera en todas sucede.” _Manual de Ministros_, p. 52. Speaking of the methods of the nagualists of Chiapas, Bishop Nunez de la Vega writes: ”Concuerdan los mas modernos con los mas antiguos que se practicaban en Mexico.” _Const.i.tuciones Diocesanas_, p. 134.

[29-] He observes that there were ”familias de los tales sabios en las quales en manera de patrimonio se heredaban, succediendo los hijos a los padres, y princ.i.p.almente su abominable secta de Nagualismo.” _Historia del Cielo y de la Tierra_, MS., p. 7. Ordonez advances various erudite reasons for believing that Nagualism is a religious belief whose theory and rites were brought from Carthage by Punic navigators in ancient times.

[29--] Maria de Moxo, _Cartas Mejicanas_, p. 270, (Genova, n. d.).

[30-*] ”_Xochimilca_, que asi llamavan a los mui sabios encantadores.”

Torquemada, _Monarquia Indiana_, Lib. xv, cap. 16.

[30-] In Nahuatl, _tlapiani_, a guardian or watchman. The Zapotec priesthood was divided into the _huijatoos_, ”greater guardians,” and their inferiors, the _copavitoos_, ”guardians of the G.o.ds.” Carriedo, _Estudios Historics_,[TN-13] p. 93.

[30-] See Eligio Ancona. _Historia de Yucatan_, Tom. iv, cap. 1 (Merida, 1880).

[31-*] The mention of the fifteen, 5 x 3, chosen disciples indicates that the same system of initiating by triplets prevailed in Yucatan as in Chiapas (see above, p. 19). The sacred tree is not named, but presumably it was the ceiba to which I refer elsewhere. The address of Jacinto was obtained from those present, and is given at length by the Jesuit Martin del Puerto, in his _Relacion hecho al Cabildo Eclesiastico por el preposito de la Compania de Jesus, acerca de la muerte de Jacinto Can-Ek y socios_, Dec. 26, 1761. It is published, with other doc.u.ments relating to this revolt, in the Appendix to the _Diccionario Universal_, edited by Orozco y Berra, Mexico, 1856. On the prophecies of Chilan Balam, see my _Essays of an Americanist_, pp. 255-273 (Philadelphia, 1890).

[31-] Eligio Ancona, _Hist. de Yucatan_, Tom. ii, p. 452.

[32-*] See Pedro Sanchez de Aguilar, _Informe contra Idolum Cultores en Yucathan_ (Madrid, 1639); Eligio Ancona, _Historia de Yucatan_, Tom. ii, pp. 128, 129.

[32-] The chief authority on this revolt is Juan de Torres Castillo, _Relacion de lo Sucedido en las Provincias de Nexapa, Iztepex y Villa Alta_ (Mexico, 1662). See also Cavo, _Los Tres Siglos de Mexico durante el Gobierno Espanol_, Tom. ii, p. 41, and a pamphlet by Christoval Manso de Contreras, _Relacion cierta y verdadera de lo que sucedio en esta Provincia de Tehuantepec_, etc. (printed at Mexico, 1661), which I know only through the notes of Dr. Berendt. Mr. H. H. Bancroft, in his very meagre account of this event, mistakingly insists that it took place in 1660. _History of Mexico_, Vol. iii, p. 164.

[32-] See Bra.s.seur de Bourbourg, _Histoire des Nations Civilisees de la Mexique_, Tom. iv, 824.

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