Nagualism Part 2

8. Rabbit.

9. A rope.

10. Leaf.

11. Deer.

12. Guacamayo (parrot).

13. Flower.

14. Toad.

15. Caterpillar.

16. A chip.

17. Arrow.

18. Broom.

19. Jaguar.

20. Corn-husk.

21. A flute.

22. Green-stone.

23. Crow.

24. Fire.

25. A pheasant.

26. A reed.

27. Opossum.

28. Huracan (the thunder-storm).

29. The vulture.

30. Hawk.

31. Bat.

When the sorcerer was examined as to the manner of a.s.signing the proper nagual to a child he gave the following account:

Having been informed of its day of birth, he in due time called at the residence of the parents, and told the mother to bring the child into the field behind the house. Having there invoked the demon, the _nagual_ of the child would appear under the form of the animal or object set opposite its birthday in the calendar, a serpent were it born on the 2d of January, a flower were it on the 13th, fire were it on the 24th, and so on. The sorcerer then addressed certain prayers to the _nagual_ to protect the little one, and told the mother to take it daily to the same spot, where its _nagual_ would appear to it, and would finally accompany it through all its life. Some, but not all, obtained the power of transforming themselves into the _nagual_, and the author declares that, though he could not cite such a case from his own experience, his father knew of several, and reliable priests, _religiosos de fe_, had told him enough examples to fill volumes.[23-*]

The tribes to which this author refers were the Cakchiquels and Quiches, who spoke practically the same tongue. An examination of some of the old dictionaries prepared by the early missionaries furnishes further and interesting information about this obscure subject.

In the Cakchiquel language of Guatemala, the word _naual_ was applied both to the magician himself, to his necromantic art, and to the demonic agency which taught and protected him. This is shown by the following explanation, which I quote from Father Coto's _Vocabulario de la Lengua Cakchiquel_, 1651, a ma.n.u.script in the library of the American Philosophical Society:

"_Magic_ or _Necromancy_: _puz_ or _naual_; and they were accustomed to call their magicians or sorcerers by the same terms.

It was a kind of magic which they invoked in order to transform themselves into eagles, lions, tigers, etc. Thus, they said, _ru puz_, _ru naual_, _pedro lae cot_, _balam_, 'Peter's power, his _naual_, is a lion, a tiger.' They also applied the words _puz_ and _naual_ to certain trees, rocks and other inanimate objects, whence the Devil used to speak to them, and likewise to the idols which they worshiped, as _gazlic che_, _gazlic abah_, _huyu_, _k'o ru naual_, 'The life of the tree, the life of the stone, of the hill, is its _naual_,' etc.; because they believed there was life in these objects. They used to have armies and soldiery to guard their lands, and the captains, as well as many who were not captains, had their _nauales_. They called the captain _ru g'

alache; rohobachi, ti ru gaah, ru pocob, ru gh' amay a ghay ti be chi naualil_ [he works magic with his shield, his lance, and his arrows].

"To practice such magical arts: _tin naualih_ ('I practice magic'), an active verb. They use it, for instance, when a man asks his wife for something to eat or drink, and she has nothing, owing to his negligence, she will say: 'Where do you suppose I can get what you want? Do you expect me to perform miracles--_xa pe ri tin naualih_--that they shall come to my hands?' So when one is asked to lend or give something which he has not, he will exclaim: _Tin naualih pe ri puvak_, etc. ('Can I perform miracles,' etc.)

"It also signifies to pretend something, concealing the truth, as _xa ru naualim ara neh chu g' ux ri tzih tan tu bijh pedro_, 'Peter is feigning this which he is saying.' They are also accustomed to apply this word to the power which the priests exert (in the sacraments, etc.)."

A long and foolish account of the witchcraft supposed to be practiced among the Pokonchis of Guatemala, also a tribe of Mayan stock, is given by the Englishman, Thomas Gage, who was cura of a parish among them about 1630, and afterwards returned to England and Protestantism. He described, at wearisome length, the supposed metamorphosis of two chiefs of neighboring tribes, the one into a lion, the other into a tiger, and the mortal combat in which they engaged, resulting in the death of one to whom Gage administered absolution. No doubt he had been worsted in a personal encounter with his old enemy, and, being a man of eighty years, had not the vigor to recover. The account is of interest only as proving that the same superst.i.tions at that time prevailed among the Pokonchis as in other portions of Guatemala.[24-*]

=15.= A really mighty nagualist was not confined to a single transformation. He could take on many and varied figures. One such is described in the sacred books of the Quiches of Guatemala, that doc.u.ment known by the name of the Popol Vuh, or National Book. The pa.s.sage is in reference to one of their great kings and powerful magicians, Guc.u.matz by name. It says:

"Truly he was a wonderful king. Every seven days he ascended to the sky, and every seven days he followed the path to the abode of the dead; every seven days he put on the nature of a serpent, and then he became truly a serpent; every seven days he a.s.sumed the nature of an eagle, and then he became truly an eagle; then of a tiger and he became truly a tiger; then of coagulated blood, and he was nothing else than coagulated blood."[25-*]

It may be said that such pa.s.sages refer metaphorically to the versatility of his character, but even if this is so, the metaphors are drawn from the universal belief in Nagualism which then prevailed, and they do not express it too strongly.

=16.= Among the Maya tribes of Yucatan and Guatemala we have testimony to the continuance to this day of these beliefs. Father Bartolome de Baeza, cura of Yaxcaba in the first half of this century, reports that an old man, in his dying confession, declared that by diabolical art he had transformed himself into an animal, doubtless his _nagual_; and a young girl of some twelve years confessed that she had been transformed into a bird by the witches, and in one of her nocturnal flights had rested on the roof of the very house in which the good priest resided, which was some two leagues from her home. He wisely suggests that, perhaps, listening to some tale of sorcery, she had had a vivid dream, in which she seemed to take this flight. It is obvious, however, from his account, as well as from other sources, that the belief of the transformation into lower animals was and is one familiar to the superst.i.tions of the Mayas.[25-] The natives still continue to propitiate the ancient G.o.ds of the harvest, at the beginning of the season a.s.sembling at a ceremony called by the Spaniards the _misa milpera_, or "field ma.s.s," and by themselves _ti'ch_, "the stretching out of the hands."

The German traveler, Dr. Scherzer, when he visited, in 1854, the remote hamlet of Istlavacan, in Guatemala, peopled by Quiche Indians, discovered that they had preserved in this respect the usages of their ancestors almost wholly unaffected by the teachings of their various Christian curates. The "Master" still a.s.signed the _naguals_ to the new-born infants, copal was burned to their ancient G.o.ds in remote caves, and formulas of invocation were taught by the veteran nagualists to their neophytes.[26-*]

These _Zahoris_,[26-] as they are generally called in the Spanish of Central America, possessed many other mysterious arts besides that of such metamorphoses and of forecasting the future. They could make themselves invisible, and walk unseen among their enemies; they could in a moment transport themselves to distant places, and, as quickly returning, report what they had witnessed; they could create before the eyes of the spectator a river, a tree, a house, or an animal, where none such existed; they could cut open their own stomach, or lop a limb from another person, and immediately heal the wound or restore the severed member to its place; they could pierce themselves with knives and not bleed, or handle venomous serpents and not be bitten; they could cause mysterious sounds in the air, and fascinate animals and persons by their steady gaze; they could call visible and invisible spirits, and the spirits would come.

Among the native population of the State of Vera Cruz and elsewhere in southern Mexico these mysterious personages go by the name _padrinos_, G.o.dfathers, and are looked upon with a mixture of fear and respect. They are believed by the Indians to be able to cause sickness and domestic calamities, and are p.r.o.nounced by intelligent whites to present "a combination of rascality, duplicity and trickery."[26-]

=17.= The details of the ceremonies and doctrines of Nagualism have never been fully revealed; but from isolated occurrences and partial confessions it is clear that its adherents formed a coherent a.s.sociation extending over most of southern Mexico and Guatemala, which everywhere was inspired by two ruling sentiments--detestation of the Spaniards and hatred of the Christian religion.

In their eyes the latter was but a cloak for the exactions, ma.s.sacres and oppressions exerted by the former. To them the sacraments of the Church were the outward signs of their own subjugation and misery. They revolted against these rites in open hatred, or received them with secret repugnance and contempt. In the Mexican figurative ma.n.u.scripts composed after the conquest the rite of baptism is constantly depicted as the symbol of religious persecution. Says a sympathetic student of this subject:

"The act of baptism is always inserted in their records of battles and ma.s.sacres. Everywhere it conveys the same idea,--making evident to the reader that the pretext for all the military expeditions of the Spaniards was the enforced conversion to Christianity of the natives; 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 daughters, to enslave them, and to spill their blood without remorse or remission. One of these doc.u.ments, dated in 1526, adds a trait of savage irony. A Spanish soldier is represented dragging a fugitive Indian from a lake by a la.s.so around his neck; while on the sh.o.r.e stands a monk ready to baptize the recreant on his arrival!"[27-*]

No wonder that the priests of the dark ritual of Nagualism for centuries after the conquest sought to annul the effects of the hated Christian sacraments by counteracting ceremonies of their own, as we are told they did by the historian Torquemada, writing from his own point of view in these words:

"The Father of Lies had his ministers who aided him, magicians and sorcerers, who went about from town to town, persuading the simple people to that which the Enemy of Light desired. Those who believed their deceits, and had been baptized, were washed on the head and breast by these sorcerers, who a.s.sured them that this would remove the effects of the chrism and the holy oils. I myself knew an instance where a person of prominence, who resided not far from the City of Mexico, was dying, and had received extreme unction; and when the priest had departed one of these diabolical ceremonialists entered, and washed all the parts which had been anointed by the holy oil with the intention to destroy its power."[27-]

Similar instances are recorded by Jacinto de la Serna. He adds that not only did the Masters prescribe sacrifices to the Fire in order to annul the effects of extreme unction, but they delighted to caricature the Eucharist, dividing among their congregation a narcotic yellow mushroom for the bread, and the inebriating pulque for the wine. Sometimes they adroitly concealed in the pyx, alongside the holy wafer, some little idol of their own, so that they really followed their own superst.i.tions while seemingly adoring the Host. They a.s.signed a purely pagan sense to the sacred formula, "Father, Son and Holy Ghost," understanding it to be "Fire, Earth and Air," or the like.[28-*]

Whoever or whatever was an enemy to that religion so brutally forced upon these miserable creatures was to them an ally and a friend. Nunez de la Vega tells us that he found written formulas among them reading: "O Brother Antichrist, Brother Antichrist, Brother Antichrist, come to our aid!"--pathetic and desperate appeal of a wretched race, ground to earth under the iron heels of a religious and military despotism.[28-]

=18.= The a.s.sociation embraced various tribes and its members were cla.s.sified under different degrees. The initiation into these was by solemn and often painful ceremonies. Local sodalities or brotherhoods were organized after the manner of those usual in the Roman Church; but instead of being named after St. John or the Virgin Mary they were dedicated to Judas Iscariot or Pontius Pilate out of derision and hatred of the teachings of the priests; or to the Devil or Antichrist, who were looked upon as powerful divinities in opposition to the Church.[28-]

There were certain recognized centres of the a.s.sociation, near which its most important dignitaries resided, and where their secret councils and most imposing ceremonies were held. One of these was Zamayac, in the province of Suchiltepec; a second near Huehuetan, Soconusco; a third at Totonicapan, Guatemala; a fourth at Cancuc, Chiapas; a fifth at Teozapotlan, Oaxaca; and a few others may be surmised.

The high priest who resided at each of these centres exercised control over all the nagualistic teachers and pract.i.tioners in an extensive district. On the occasion of an official inquiry by the Spanish authorities it was ascertained that the high priest of Zamayac included under his rule nearly one thousand sub-priests,[29-*] and no doubt others of his rank were not less potent.

The unity between the members of the a.s.sociation over an indefinitely wide area was perfectly well known to the Spanish priests and civil authorities. The ceremonies, formulas and methods of procedure were everywhere identical or alike. This itself was justly regarded as a proof of the secret intelligence which existed among the members of this cabalistic guild.[29-]

To a certain extent, and at least in some localities, as Chiapas and Guatemala, the priesthood of Nagualism was hereditary in particular families. This is especially stated by the historian Ordonez y Aguiar, who had exceptional opportunities for acquainting himself with the facts.[29-]

A traveler of the first decade of this century, who has left us a number of curious details of the superst.i.tions of the Christianized Indians in Mexico of that day, Benito Maria de Mox, informs us that he had discovered the existence of different grades in the native soothsayers and medicine men, and that all in a given locality recognized the supremacy of one whom they referred to as "the little old man," _El Viejito_. But he was unable to ascertain by what superior traits or rights he obtained this distinction.[29--]

According to some authorities, the highest grade of these native hierophants bore among the Nahuas the symbolic name of "flower weavers," _Xochimilca_, probably from the skill they had to deceive the senses by strange and pleasant visions.[30-*] In the south they were spoken of as "guardians," which may have been derived from the cla.s.ses of priests so-called in the Zapotec religion.[30-]

=19.= It will be seen from the above, that Nagualism, beginning in an ancient superst.i.tion dating back to the time of primitive barbarism, became after the Conquest a potent factor in the political and social development of the peoples among whom it existed; that it was the source from which was drawn and the means by which was sustained the race-hatred of the native American towards his foreign conquerors, smouldering for centuries, now and then breaking out in furious revolt and civil war.

There is strong reason to suspect its power where, for obvious reasons, it has not been demonstrated. It has always been a mystery and a matter of surprise to the historians of Yucatan how rapidly spread the plans of the insurrection which secured lasting independence for the natives, after these plans had been agreed upon by the two chiefs, Antonio Ay and Cecilio Chi, at the remote rancho of Xihum, in July, 1847. Such unanimity of action could only have been possible through the aid of a powerful, well-disciplined and widespread secret organization. There can scarcely be a doubt they were the chiefs or masters of the redoubtable order of Nagualism in the Peninsula.[30-]

There is no question that such was the case with the brief and b.l.o.o.d.y revolt of the Mayas in 1761. It suddenly broke out in a number of villages near Valladolid, Yucatan, headed by a full-blood native, Jacinto Can-Ek; but some of the partic.i.p.ants afterwards confessed that it was the outcome of a conspiracy which had been preparing for a year.

When the appointed day arrived, Jacinto boldly announced himself as the high priest of the fraternity of sorcerers, a master and teacher of magic, and the lineal successor of the famous ancient prophet, Chilan Balam, "whose words cannot fail." In a stirring appeal he urged his fellow-countrymen to attack the Spaniards without fear of consequences.

"'Be not afraid,' he exclaimed, 'of their cannons and their forts; for among the many to whom I have taught the arts of magic (el arte de brujeria) there are fifteen chosen ones, marvelous experts, who by their mystic power will enter the fortress, slay the sentinels, and throw open the gates to our warriors. I shall take the leaves of the sacred tree, and folding them into trumpets, I shall call to the four winds of heaven, and a mult.i.tude of fighting men will hasten to our aid.'"[31-*]