It
is obvious that this method of fortune-telling was most auspicious for
the lovers; for I doubt if there is any combination of two numbers below
fourteen which is divisible by two, three, four, five and six without
remainder in any one instance.[32] The
Zapotecs were one of those nations who voluntarily submitted themselves
to the Spaniards, not out of love for the Europeans, but through hatred
of the Aztecs, who had conquered them in the preceding century. Their
king, Coyopy, and his subjects accepted
Christianity, and were generally baptized; but it was the merest formality,
and years afterwards Coyopy was detected secretly conducting the heathen
ritual of his ancestors with all due pomp. He was arrested, sent to
the city of Mexico, deprived of his power and wealth, and soon died;
it is charitably supposed, from natural causes. There is no question
but that he left successors to the office of pontifex maximus, and that
they continued the native religious ceremonies. 12.
The sparse notices we have of the astrology of the Mixtecs,
neighbors and some think relatives of the Zapotecs,
reveal closely similar rites. The name of their king, who opposed Montezuma
the First some sixty years before the arrival of Cortez, proves that
they made use of the same or a similar calendar
in bestowing personal appellations. It is given as Tres Micos,
Three Monkeys. Unfortunately,
so far as I know, there has not been published, and perhaps there does
not exist, an authentic copy of the Mixtec calendar. It was nevertheless
reduced to writing in the native tongue after the conquest, and a copy
of it was seen by the historian Burgoa in
the Mixtec town of Yanhuitlan.[33]
Each day was named from a tree, a plant or an animal, and from them
the individual received his names, as Four Lions, Five Roses, etc. (examples
given by Herrera). This latter writer adds
that the name was assigned by the priests when the child was seven years
old (as among the Tzentals), part of the
rite being to conduct it to the temple and bore its ears. He refers
also to their auguries relating to marriage.[34] These appear
to have been different from among the Zapotecs. It was necessary that
the youth should have a name bearing a higher number than that of the
maiden, and also "that they should be related;" probably this
applied only to certain formal marriages of the rulers which were obliged
to be within the same gens. 13.
I have referred in some detail to the rites and superstitions connected
with the Calendar because they are all essential parts of Nagualism,
carried on far into Christian times by the priests of this secret cult,
as was fully recognized by the Catholic clergy. Wherever this calendar
was in use, the Freemasonry of Nagualism extended, and its ritual had
constant reference to it. Our fullest information about it does not
come from central Mexico, but further south, in the region occupied
by the various branches of the Mayan stock,
by the ancestors of some one of which, perhaps, this singular calendar,
and the symbolism connected with it, were invented. One
of the most important older authorities on this subject is Francisco
Nuñez de la Vega, a learned Dominican,
who was appointed Bishop of Chiapas and Soconusco in 1687, and who published
at Rome, in 1702, a stately folio entitled "Constituciones Dioxesanas
del Obispado de Chiappa," comprising discussions of the articles
of religion and a series of pastoral letters. The subject of Nagualism
is referred to in many passages, and the ninth Pastoral Letter is devoted
to it. As this book is one of extreme rarity, I shall make rather lengthy
extracts from it, taking the liberty of condensing the scholastic prolixity
of the author, and omitting his professional admonitions to the wicked. He
begins his references to it in several passages of his Introduction
or Preambulo, in which he makes some interesting statements as
to the use to which the natives put their newly-acquired
[32] Juan de Cordon, Arte en Lengua Zapoteca, pp. 16, 202, 203, 213, 216.
[33] Quoted in Carriedo, Estudios, p. 17.
[34] Hist. de las Indias Oc., Dec. iii, Lib. iii, cap. 12.
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