upper waters of the Usumacinta river, at the present day the term
_naguate_ or _nagutlat_ is said to be applied to any one "who is
entitled to respect and obedience by age and merit;"[59-[+]] but in all
probability he is also believed to possess superior and occult
knowledge.
=39.= All who have any acquaintance with the folk-lore of the world are
aware that the notion of men and women having the power to change
themselves into beasts is as wide as superstition itself and older than
history. It is mentioned in the pages of Herodotus and in the myths of
ancient Assyria. It is the property of African negroes, and the
peasantry of Europe still hold to their faith in the reality of the
were-wolf of Germany, the _loup-garou_ of France and the _lupo mannaro_
of Italy. Dr. Richard Andree well says in his interesting study of the
subject: "He who would explain the origin of this strange superstition
must not approach it as a national or local manifestation, but as one
universal in its nature; not as the property of one race or family, but
of the species and its psychology at large."[59-[++]]
Even in such a detail as the direct connection of the name of the person
with his power of change do we find extraordinary parallelisms between
the superstition of the red man of America and the peasant of Germany.
As in Mexico the _nagual_ was assigned to the infant by a form of
baptism, so in Europe the peasants of east Prussia hold that if the
godparent at the time of naming and baptism thinks of a wolf, the infant
will acquire the power of becoming one; and in Hesse to pronounce the
name of the person in the presence of the animal into which he has been
changed will restore him to human shape.[59-Sec.]
=40.= I need not say that the doctrine of personal spirits is not
especially Mexican, nor yet American; it belongs to man in general, and
can be recognized in most religions and many philosophies. In ancient
Greece both the Platonicians and later the Neo-Platonicians thought that
each individual has a particular spirit, or _daim[=o]n_, in whom is
enshrined his or her moral personality. To this _daim[=o]n_ he should
address his prayers, and should listen heedfully to those interior
promptings which seem to arise in the mind from some unseen silent
monitor.[60-*]
Many a member of the Church of Rome substitutes for the _daim[=o]n_ of
the Platonists the patron saint after whom he is named, or whom he has
chosen from the calendar, the hagiology, of his Church. This analogy did
not fail to strike the early missionaries, and they saw in the Indian
priest selecting the _nagual_ of the child a hideous and diabolical
caricature of the holy rites.
But what was their horror when they found that the similarity proceeded
so far that the pagan priest also performed a kind of baptismal
sacrament with water; and that in the Mexican picture-writing the sign
which represents the natal day, the _tonal_, by which the individual
demon is denoted, was none other than the sign of the cross, as we have
seen. This left no doubt as to the devilish origin of the whole
business, which was further supported by the wondrous thaumaturgic
powers of its professors.
=41.= How are we to explain these marvelous statements? It will not do to
take the short and easy road of saying they are all lies and frauds. The
evidence is too abundant for us to doubt that there was skillful
jugglery among the proficients in the occult arts among those nations.
They could rival their colleagues in the East Indies and Europe, if not
surpass them.
Moreover, is there anything incredible in the reports of the spectators?
Are we not familiar with the hypnotic or mesmeric conditions in which
the subject sees, hears and feels just what the master tells him to feel
and see? The tricks of cutting oneself or others, of swallowing broken
glass, of handling venomous reptiles, are well-known performances of the
sect of the Aissaoua in northern Africa, and nowadays one does not have
to go off the boulevards of Paris to see them repeated. The phenomena of
thought transference, of telepathy, of clairvoyance, of spiritual
rappings, do but reiterate under the clear light of the close of the
nineteenth century the mystical thaumaturgy with which these children of
nature were familiar centuries ago in the New World, and which are
recorded of the theosophists and magicians of Egypt, Greece and
Rome.[61-*] So long as many intelligent and sensible people among
ourselves find all explanations of these modern phenomena inadequate and
unsatisfactory, we may patiently wait for a complete solution of those
of a greater antiquity.
=42.= The conclusion to which this study of Nagualism leads is, that it
was not merely the belief in a personal guardian spirit, as some have
asserted; not merely a survival of fragments of the ancient heathenism,
more or less diluted by Christian teachings, as others have maintained;
but that above and beyond these, it was a powerful secret organization,
extending over a wide area, including members of different languages and
varying culture, bound together by mystic rites, by necromantic powers
and occult doctrines; but, more than all, by one intense emotion--hatred
of the whites--and by one unalterable purpose--that of their
destruction, and with them the annihilation of the government and
religion which they had introduced.
FOOTNOTES:
[4-*] These words occur a number of times in the English translation,
published at London in 1822, of Dr. Paul Felix Cabrera's _Teatro Critico
Americano_. The form _nagual_ instead of _nahual_, or _naual_, or
_nawal_ has been generally adopted and should be preferred.
[4-[+]] For instance, in "The Names of the Gods in the Kiche Myths," pp.
21, 22, in _Proceedings of the American Philosophical Society_, 1881;
_Annals of the Cakchiquels_, Introduction, p. 46; _Essays of an
Americanist_, p. 170, etc.
[5-*] _Historia de las Indias Occidentales_, Dec. iv, Lib. viii, cap. 4.
[5-[+]] More especially it is the territory of the Chorti dialect,
spoken to this day in the vicinity of the famous ancient city of Copan,
Honduras. Cerquin lies in the mountains nearly due east of this
celebrated site. On the Chorti, see Stoll, _Zur Ethnographie der
Republik Guatemala_, pp. 106-9.
[6-*] Bernardino de Sahagun, _Historia de la Nueva Espana_, Lib. x, cap.
9.
[6-[+]] Derived from _teciuhtlaza_, to conjure against hail, itself from
_teciuh_, hail. Alonso de Molina, _Vocabulario Mexicano_, sub voce.
[6-[++]] Bautista, _Advertencias para los Confesores_, fol. 112 (Mexico,
1600).
[6-Sec.] Nicolas de Leon, _Camino del Cielo_, fol. 111 (Mexico, 1611).
[7-*] Paso y Troncoso, in _Anales del Museo Nacional[TN-7] de Mexico_,
Tom. iii, p. 180.
[7-[+]] Sahagun, _Historia de Nueva Espana_, Lib. x, cap. 29, and Lib.
xi, cap. 7. Hernandez has the following on the mysterious properties of
this plant: "Illud ferunt de hac radice mirabile (si modo fides sit
vulgatissimae inter eos rei habendae), devorantes illam quodlibet
prsaesagire praedicereque; velut an sequenti die hostes sint impetum in
eos facturi? Anne illos felicia maneant tempora? Quis supellectilem, aut
aliud quidpiam furto subripruerit? Et ad hunc modum alia, quibus
Chichimecae hujusmodi medicamine cognoscendis." Franciscus Hernandus,
_Historia Plantarum Novae Hispaniae_, Tom. iii, p. 71 (Ed., Madrid, 1790).
[7-[++]] _Diccionario Universal_, Appendice, Tom. i, p. 360 (Mexico,
1856).
[8-*] _Confessionario Mayor y Menor en lengua Mexicana_, fol. 8, verso
(Mexico, 1634).
[8-[+]] Vetancurt, _Teatro Mexicano_, Trat. iii, cap. 9.
[8-[++]] Hernandez, _Historia Plantarum Novae Hispaniae_, Tom. iii, p. 32.
[9-*] Dr. Jacinto de la Serna, _Manual de Min stros[TN-8] de Indios para
el Conocimiento de sus Idolatrias y Extirpacion de Ellas_, p. 163. This
interesting work was composed about the middle of the seventeenth
century by a Rector of the University of Mexico, but was first printed
at Madrid, in 1892, from the MS. furnished by Dr. N. Leon, under the
editorship of the Marquis de la Fuensanta del Valle.
[9-[+]] MSS. of the Licentiate Zetina, and _Informe_ of Father Baeza in
_Registro Yucateco_, Tom. i.
[10-*] Acosta, _De la Historia Moral de Indias_, Lib. v, cap. 26.
[10-[+]] Of the _thiuimeezque_ Hernandez writes: "Aiunt radicis cortice
unius unciae pondere tuso, atque devorato, multa ante oculos observare
phantasmata, multiplices imagines ac monstrificas rerum figuras,
detegique furem, si quidpiam rei familiaris subreptum sit." _Hist.
Plant. Nov. Hispan._, Tom. iii, p. 272. The _chacuaco_ and its effects
are described by Father Venegas in his _History of California_, etc.
[10-[++]] "In Mictlan Tetlachihuique, in Nanahualtin, in Tlahuipuchtin."
Paredes, _Promptuario Manual Mexicano_, p. 128 (Mexico, 1757). The
_tlahuipuchtin_, "those who work with smoke," were probably diviners who
foretold the future from the forms taken by smoke in rising in the air.
This class of augurs were also found in Peru, where they were called
_Uirapircos_ (Balboa, _Hist. du Perou_, p. 28-30).
[10-Sec.] Von Gagern, _Charakteristik der Indianischer Bevoelkerung
Mexikos_, s. 125.
[11-*] _Historia Antigua de Mexico_, Tom. ii, p. 25. Francisco Pimentel,
in his thoughtful work, _Memoria sobre las Causas que han originado la
Situacion Actual de la Raza Indigena de Mexico_ (Mexico, 1864),
recognizes how almost impossible it is to extirpate their faith in this
nagualism. "Conservan los agueros y supersticiones de la antigueedad,
siendo cosa de fe para ellos, los _nahuales_," etc., p. 200, and comp.
p. 145.
[11-[+]] On these terms consult the extensive _Dictionnaire de la Langue
Nahuatl_, by Remi Simeon,[TN-9] published at Paris, 1887. It is not
impossible that _tona_ is itself a compound root, including the
monosyllabic radical _na_, which is at the basis of _nagual_.
[11-[++]] Sahagun, _Historia de Nueva Espana_, Lib. iv, _passim_, and
Lib. x, cap. 9.
[12-*] See Ch. de Labarthe, _Revue Americaine_, Serie ii, Tom. ii, pp.
222-225. His translation of _naualteteuctin_ by "Seigneurs du genie"
must be rejected, as there is absolutely no authority for assigning this
meaning to _naualli_.
[13-*] _Anales de Cuauhtitlan_, p. 31. The translator renders it "palo
brujo."
[13-[+]] _Les Anciennes Villes du Nouveau Monde_, pp. 146-148, figured
on p. 150. On its significance compare Hamy, _Decades Americanae_, pp.
74-81.
[13-[++]] _The Native Calendar of Central America and Mexico_
(Philadelphia, 1893).
[13-Sec.] Eduard Muehlenpfordt, _Mexico_, Bd. i, s. 255.
[14-*] The word is derived from _tlatoa_, to speak for another, and its
usual translation was "chief," as the head man spoke for, and in the
name of the gens or tribe.
[14-[+]] The interesting account by Iglesias is printed in the Appendix
to the _Diccionario Universal de Geographia y Historia_ (Mexico, 1856).
Other writers testify to the tenacity with which the Mixes cling to
their ancient beliefs. Senor Moro says they continue to be "notorious
idolaters," and their actual religion to be "an absurd jumble of their
old superstitions with Christian doctrines" (in Orozco y Berra,
_Geografia de las Lenguas de exico[TN-10]_, p. 176).
[15-*] For instance, J. B. Carriedo, in his _Estudios Historicos del
Estado Oaxaqueno_ (Oaxaca, 1849), p. 15, says the _nahualt_ was a
ceremony performed by the native priest, in which the infant was bled
from a vein behind the ear, assigned a name, that of a certain day, and
a guardian angel or _tona_. These words are pure Nahuatl, and Carriedo,
who does not give his authority, probably had none which referred these
rites to the Zapotecs.
[15-[+]] Juan de Cordova, _Arte en Lengua Zapoteca_, pp. 16, 202, 203,
213, 216.
[16-*] Quoted in Carriedo, ubi supra, p. 17.
[16-[+]] _Hist. de las Indias Oc._, Dec. iii, Lib. iii, cap. 12.
[17-*] So I understand the phrase, "figuras pintadas con zifras
enigmaticas"[TN-11]
[17-[+]] _Popoluca_ was a term applied to various languages. I suspect
the one here referred to was the Mixe. See an article by me, entitled
"Chontales and Popolucas; a Study in Mexican Ethnography," in the
_Compte Rendu_ of the Eighth Session of the Congress of Americanists, p.
566, _seq._
[17-[++]] _Constit. Diocesan_, p. 19.
[18-*] _Constitut. Diocesan_, Titulo vii, pp. 47, 48.
[19-*] Rather with the Quetzalcoatl of the Nahuas, and the Gucumatz of
the Quiches, both of which names mean "Feathered Serpent." Mixcohuatl,
the Cloud Serpent, in Mexican mythology, referred to the Thunder-storm.
[19-[+]] In his Tzental Vocabulary, Father Lara does not give this exact
form; but in the neighboring dialect of the Cakchiquel Father Ximenes
has _quikeho_, to agree together, to enter into an arrangement; the
prefix _zme_ is the Tzental word for "mother."
[20-*] Father Lara, in his _Vocabulario Tzendal MS._ (in my possession),
gives for medical (medico), _ghpoxil_, for medicine (medicinal cosa),
_pox_, _xpoxtacoghbil_; for physician (medico), _ghpoxta vinic_ (the
form _vanegh_, person, is also correct). The Tzendal _pox_ (pronounced
_p[=o]sh_) is another form of the Quiche-Cakchiquel _p[=u]z_, a word
which Father Ximenes, in his _Vocabulario Cakchiquel_ MS (in my
possession), gives in the compound _puz naual_, with the meaning,
enchanter, wizard. Both these, I take it, are derived from the Maya
_puz_, which means to blow the dust, etc., off of something (soplar el
polvo de la ropa o otra cosa. _Dicc. de la Lengua Maya del Convento de
Motul_, MS. The dictionary edited by Pio Perez does not give this
meaning). The act of blowing was the essential feature in the treatment
of these medicine men. It symbolized the transfer and exercise of
spiritual power. When Votan built his underground shrine he did it _a
soplos_, by blowing (Nunez de la Vega, _Constitut. Diocesan_, p. 10).
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, _tzihuizin_, is
the Pipil form of _xihuitzin_, the reverential of _xihuitl_, which means
a leaf, a season, a year, or a comet. Apparently it refers to the
Nahuatl divinity _Xiuhte cutli_, described by Sahagun, _Historia de
Nueva Espana_, Lib. i, cap. 13, as god of fire, etc.
[21-*] _Hicalahau_, for _ical ahau_, Black King, one of the Tzental
divinities, who will be referred to on a later page.
[21-[+]] "Maestros de los pueblos," _Constitut. Diocesan_, i, p. 106.
[23-*] _Historia de Guatemala, o, Recordacion Florida_, Tom. ii, p. 44,
_seq._
[24-*] Gage, _A New Survey of the West Indies_, p. 388, _seq._ (4th
Ed.).
[25-*] _Le Popol Vuh, ou Livre Sacre des Quiches_, p. 315 (Ed. Brasseur,
Paris, 1861). In the Quiche myths, Gucumatz is the analogue 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 erhaelt der heidnische
Goetzenpriester von diesem Ereignisse viel eher Kunde, als der
katholische Pfarrer. Erst wenn dem neuen Weltbuerger durch den Aj-quig
das Horoskop gestellt, der Name irgend eines Thieres beigelegt,
Mi-si-sal (das citronengelbe Harz des Rhus copallinum) verbrannt, ein
Lieblingsgoetze angerufen, und noche viele andere aberglauebische
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 gewoehnlich auch
als sein Schutzgeist (_nagual_) fuers 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, "Manuscrits 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-[++]] Brasseur, _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 Brasseur.
[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." _Constituciones
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 principalmente 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-Sec.] 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 gods." Carriedo,
_Estudios Historicos_,[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 documents
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 Brasseur de Bourbourg, _Histoire des Nations Civilisees de
la Mexique_, Tom. iv, 824.
[32-Sec.] 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 Shore_, by S. A. Ward, pseudonym of
Mr. Squier, p. 258 (New York, 1855).
[33-[+]] Nunez de la Vega, _Constituciones Diocesanas_, p. 10, and comp.
Brasseur 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 assign 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
goddess 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-Sec.] 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 documents 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 principalmente 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, passim.
[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).