Mound No. 41
Mound No. 41 was situated in the northern district of British Honduras, about 9 miles from Corozal. It consisted of a circular wall or rampart varying from 4 to 10 feet in height, inclosing a space 30 yards in diameter. The wall was built of earth and blocks of limestone, and in places had become considerably flattened out from the action of the heavy tropical rains of this region. To the north an opening or gap existed about 10 yards across. Excavations were made in the encircling wall of the inclosure, and also in the central space, but nothing except fragments of pottery was discovered.
Mounds of this kind are found throughout the area, though not in great numbers. Some of these are circular or horseshoe shaped, some crescentic, and others curved or even straight ridges. As a rule they contain nothing except a few potsherds, which would naturally be picked up with the earth of which most of them are made; in some, however (especially in the straight ridges), superficial interments have been found. These mounds were probably used as fortifications, the circular, horseshoe-shaped, and crescentic mounds being particularly well adapted to this purpose.
At Yalloch, just across the Guatemala boundary line from Choro, a small village in the western district of British Honduras, the Alcalde made a remarkable discovery a few years ago. While hunting for a gibnut he traced one to a hole in the ground; on poking a stick into this hole, he was astonished on withdrawing it to find that he had brought out on its end a small painted pottery cylinder. The hole on being enlarged proved to be the entrance to a chultun, one of those curious underground chambers cut in the limestone rock found throughout Yucatan and the northern part of British Honduras, especially in the neighborhood of ruins. This chultun contained numbers of fragments of very finely painted and decorated pottery vases, together with two complete cylindrical vases, an ovoid vase, and a pottery cylinder without bottom. Some of these were within the chultun, some in a pit sunk in its floor, from which at a later date several pieces of beautifully decorated pottery were taken. The pit had evidently been used as a burial place, in which the memorial pottery was deposited with the body. Merwin found similar painted Maya vases some years later in a chamber covered by a mound, at Holmul, within a few miles of Yalloch, and at Platon, on the Mopan River, a sepulchral chultun was cleared out in which human bones still remained. (Pls. 23-28.)
Near the point where Blue Creek or Rio Azul joins the Rio Hondo, in the northern district of British Honduras, is situated in the bush about 100 yards from the latter river a small circular lagoon, of a deep blue color and considerable depth; from this flows a narrow stream, also deep blue in color and highly impregnated with copper, which opens into the main river just below the mouth of the Rio Azul. The little lake is bounded on its eastern side by an almost perpendicular cliff of limestone, in which are several small caves and one large cave. The interior of one of the smallest of these caverns, situated near the base of the cliff, not more than a few yards in depth, was roughly hewn out so as to form shelves. Upon these were found several hundred small binequins of incense, varying in size from 3 to 4 inches in length by 11/2 to 2 inches in breadth, to 8 to 10 inches in length by 3 to 4 inches in breadth. The incense was composed of the gum of the white acacia mixed with various aromatic substances; when burned it gave off a very pleasant odor. The gum had evidently been poured while in a liquid state into small bags, made of palm leaves, as in some of the binequins considerable fragments of the palm leaves were still adherent to the copal, and in all, casts of the leaves were left on the soft surface of the gum before it solidified. The binequins which the present-day Maya Indians manufacture as receptacles for their homemade lime, though vastly larger, are precisely similar in shape, construction, and appearance to those their ancestors used as receptacles for copal. The entrance to the large cave was near the summit of the cliff and so difficult to reach that it can never have been long used as a place of residence, though it would form an exceedingly strong position to hold against an attack from without, as it is necessary to cross a fallen tree trunk in order to enter, and this might easily be hauled back into the cave or pushed away from its mouth, leaving it practically inaccessible. Nothing was found in the cave except a large quantity of bats' excrement and of rough red potsherds.
[TWO PAINTED STUCCO FACES FROM UXMAL]
Two human faces molded in stucco and painted were discovered in a small stone-lined chamber situated beneath one of the end rooms of the Casa del Gobernador in the ruins of Uxmal, northern Yucatan. The room was accidentally disclosed by the caving in of a small part of its roof. One of its walls was covered, above a stone cornice, by a frieze of hieroglyphs, and against this wall stood a small square stone altar, each side of which had been decorated with a human figure molded in stucco and painted. Unfortunately these figures had fallen: the two heads here described are the best preserved parts of them which remain. Describing the sculpture in stone which adorns the outside of the Casa del Gobernador, Stevens ventures the opinion that some of the heads were portraits of celebrated men of the period.
The discovery of this chamber is extremely interesting, as it opens up the possibility that many, if not all, of these vast substructures, built apparently of solid stone, which throughout Yucatan support more or less ruined buildings, may in fact be honeycombed with chambers. Stevens first suggests the possibility of this. Unfortunately since Stevens's day little or nothing has been done throughout Yucatan in the way of excavation to verify the truth of his surmise.
Of the two heads now described, one probably represents a male, the other a female; there is, moreover, a marked individuality about each of them which renders it extremely probable that they are portraits, possibly of some "Halach Uinic" (real man, or chief) of Uxmal and his wife, during the palmy days of the triple alliance.
Each face is painted black with white circles round the orbital margin, red rims to the eyes, and brick-red oval patches at either angle of the mouth. The center of each upper lip is decorated by a figure 8 shaped labret, the lower portion of which has been broken away in the male head. Over the bridge of each nose is a curious ornament consisting of a small oblong object with rounded corners, held in place by a loop passing down the median line of the bridge. Over the center of the forehead in both faces hangs a pendant, that of the male composed of four small round beads, that of the female appearing as a rounded comblike excrescence. Traces of the headdresses remain as a few feathers above each forehead. Both heads were probably held within widely distended animal jaws, as a part of the lower jaw is seen below the chin in the male head, where also the large circular red ear plug still remains on the right side. The measurements of the faces are as follows:
Male.—Top of headdress to bottom of lower jaw of animal head holding the face, 11-3/10 inches; top of headdress to bottom of chin, 9-3/10 inches; forehead below headdress, to bottom of chin, 8-3/10 inches; extreme breadth of face (midway between a transverse line passing through the pupils and one passing immediately beneath the lower margin of the nasal septum), 7-1/10 inches; extreme breadth at level of the pupils, 7 inches; length of nose, 2-6/10 inches; breadth of nose, 1-6/10 inches.
Female.—Top of headdress to bottom of chin, 10-4/10 inches; forehead below headdress to bottom of chin, 8-8/10 inches; greatest breadth of face, at same level as the male, 7-8/10 inches; greatest breadth at the level of eyes, 7-6/10 inches; length of nose, 2-8/10 inches; breadth of nose, 1-9/10 inches.
The city of Uxmal belongs to the later, or northern Maya, civilization. Unlike the earlier southern cities, Uxmal is without a single initial series date by which its age might be approximately determined. It was founded by Achuitok Tutulxu, probably about the year 1000 of the Christian era. In the "Series of Katuns from the Book of Chilam Balam of Mani" the date given is Katun 2 Ahau, whereas in that from Tizimin it is recorded as having taken place 180 years later.[60] The cities of Uxmal, Chichen Itza, and Mayapan formed a triple alliance, which lasted for nearly 200 years, during probably the most prosperous period of the whole Maya rule in Yucatan. After the disruption of this alliance, caused by a quarrel between the rulers of Chichen Itza and Mayapan, Uxmal gradually declined in prosperity, till at the time of the conquest its temples and palaces seem to have been completely abandoned. The city was visited in 1586 by the Franciscan delegate Alonzo Ponce, one of whose companions gives an interesting account of the ruins. Describing the house of the governor, he says:
Besides these four buildings there is on the south of them, distant from them about an arquebus shot, another very large building built on a "Mul" or hill made by hand, with abundance of buttresses on the corners made of massive carved stones. The ascent of this "mul" is made with difficulty, since the staircase by which the ascent is made is now almost destroyed. The building which is raised on this "mul" is of extraordinary sumptuousness and grandeur, and like the others very fine and beautiful. It has on its front, which faces the east, many figures and bodies of men and of shields, and of forms like the eagle which are found on the arms of the Mexicans, as well as of certain characters and letters which the Maya Indians used in old time—all carved with so great dexterity as surely to excite admiration. The other façade, which faces the west, showed the same carving, although more than half the carved part had fallen. The ends stood firm and whole with their four corners much carved in the round, like those of the other building below.... The Indians do not know surely who built these buildings or when they were built, though some of them did their best in trying to explain the matter, but in doing so showed foolish fancies and dreams, and nothing fitted into the facts or was satisfactory. The truth is that to-day the place is called Uxmal, and an intelligent old Indian declared to the father delegate that according to what the ancients had said it was known that it was more than nine hundred years since the buildings were built.[59]
From this account there appears to be little doubt that at the time of the conquest the great buildings of Uxmal were deserted and already falling into ruins. In the minds of the Indians they were evidently associated with the practice of their ancient religious rites at a much later date, for one of the reasons given by the regidor when he applied for a grant of the land upon which the ruins stand was that—
It would prevent the Indians in those places from worshipping the devil in the ancient buildings which are there, having in them idols to which they burn copal, and performing other detestable sacrifices as they are doing every day notoriously and publicly.[61]
The ruins of Uxmal were probably venerated by the Indians up to a very recent period, as in one of the chants used by the modern Maya of southern Yucatan in their "Cha chac" or rain ceremony the "Noh Nah ti Uxmal," "Great house of Uxmal," is introduced, which possibly refers to the Casa del Gobernador, as this is the largest building among the ruins.
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 64 PLATE 23.
POTTERY VASE FROM YALLOCH, GUATEMALA
EXPLANATION OF PLATE 23
The ovoid vase shown in plate [23] is 11 inches high by 61/2 inches in diameter at its widest part. It is of very fine pottery, with decorations in red, black, and reddish yellow on a background of light yellow. The outer surface is divided by double black lines into three zones. The uppermost and narrowest zone contains, between a broad red band above and two narrow black bands below, a row of 10 glyphs surrounding the edge of the vase. The middle zone, the broadest, contains upon one side (unfortunately the decoration upon the other side has been almost obliterated by time or wear) a human figure, in a crouching position, the right hand extended, the left resting upon the ground. The face is in profile, and around the left eye is seen the ornament usually associated with the representation of a god. This may be intended to represent Schellhas's God D of the Codices, known as the Roman-nosed God, probably Itzamna, as this peculiar eye ornament is often associated with him. The headdress is exceedingly elaborate, projecting far in front of and behind the head, and is decorated with plumes of feathers. The whole figure strongly suggests the bas-relief on the side of the door of the altar at Palenque, which is undoubtedly a representation of the god Itzamna. The curious eye ornaments, the construction of the elaborate headdress, the contour, of the face, and the platted objects hanging down in front of and behind the chest, from the neck, are similar in both. The lowest zone is decorated with vases having handles at the sides, narrow necks, and flaring rims from which project flame-like tongues; on the outer surface of each is depicted an "Ahau" sign. The vases alternate with curious objects which might represent bales of merchandise; the whole, indeed, closely resembles the tribute count of some Aztec city.
EXPLANATION OF PLATE 24
The cylindrical vase shown in plate [24] is 6 inches in diameter by 11 inches high. It is divided into three zones, the uppermost of which contains a single row of hieroglyphics, in fair preservation, between a broad red band above and two narrow black bands below. The middle zone, by far the broadest, contains two very spirited representations of the Long-nosed God, one on each side of the vase, done in red, black, white, and dark yellow. The Long-nosed God, called by Schellhas in his "Representation of Deities of the Maya Manuscripts" God B, is usually identified with Cuculcan, the feathered serpent; the Aztec Quetzalcoatl. This god is usually represented with a long pendulous nose and one or two projecting tusks, and is almost in variably associated with the serpent. The head of the god is often held between the serpent's open jaws, or has added to it a serpentine body; again the god may be encircled by intertwining serpents, or may hold the reptile's body in his hand, like a wand. Though the serpentine attributes of the god are in this instance conspicuous by their absence, and the tapir attributes are emphasized, there can be little doubt that the painting is meant to represent God B, as the long pendulous nose and projecting tusks are highly characteristic of that god. The lowest and narrowest zone of this vase is covered with alternating red and black lines.
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 64 PLATE 24.
POTTERY VASE FROM YALLOCH, GUATEMALA
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 64 PLATE 25.
POTTERY VASE FROM YALLOCH, GUATEMALA
EXPLANATION OF PLATE 25
The cylindrical vase shown in plate [25] is 71/2 inches in height by 41/2 inches in diameter. The whole of the decoration upon it is in light and dark red on a light yellow background, and, like the two previously described vases, it is divided into three decorative zones. The uppermost zone contains a single row of glyphs, almost indecipherable, apparently from constant use of the vase before it was buried. The middle zone contains two very remarkable mythological creatures, one on each side, whose feather-covered bodies, long legs, and large feet are suggestive of the ostrich. The necks are long and covered with flame-like projections, and both they and the heads, with their huge elongated jaws, are evidently intended for those of feathered serpents. The lowest zone of the vase is narrow, and contains only a narrow and a broad red stripe.
EXPLANATION OF PLATES 26, 27, AND 28
The pottery cylinder shown in plates [26], [27], and [28] is 101/2 inches high by 4 inches in diameter and is without a bottom. It is most exquisitely decorated in light and dark red and dark yellow on a light yellow background, and is also divided into three decorative zones. The uppermost zone contains only a single row of hieroglyphs, very much defaced, among which may still be recognized several of the Maya day signs. The middle zone, by far the broadest, is covered by a most intricate design, containing human and mythological figures and hieroglyphs, with ornamental plumes, plats, and pendants; the whole, owing to the partial obliteration of the design, being extremely difficult to make out. On one side is seen a highly conventional representation of what is undoubtedly intended for the feathered serpent, with tail bent around to join the upper part of the head. The feathered serpent appears to permeate all Maya art in this section of the Maya area; whether painted on pottery or stucco, or incised on bone, pottery, or other material, one encounters him at every step. The serpent rests upon a row of glyphs, very much defaced, and below this is a mass of bows, knots, plumes, and glyphs. Farther along is a fierce-faced human figure, probably a warrior, with lofty and elaborate headdress, ornamented with many long feather plumes. Between the warrior and the serpent is a row of eight cartouches, superimposed one upon the other, each containing glyphs, a good deal defaced, among which the "Ahau" sign may still be clearly made out. The opening glyph in this panel may refer to the katun 8 Ahau. This katun can end in 8 Ahau only once in 260 years, or twice in the ninth cycle, namely, on 9.0.0.0.0.8 Ahau, 3 Ceh, and on 9.13.0.0.0.8 Ahau, 8 Uo; and it is reasonable to suppose that if this is a calendar record it refers to some date in the ninth cycle. Naranjo, the nearest ancient Maya city to Yalloch, was occupied for a period of approximately 12 katuns, or 240 years,[62] between 9.7.10.0.0 and 9.19.10.0.0; if this glyph, therefore, refers to a katun ending in 8 Ahau in the ninth cycle, the date 9.13.0.0.0 is certainly indicated.
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 64 PLATE 26.
POTTERY CYLINDER FROM YALLOCH, GUATEMALA
(OTHER VIEWS IN PLATES [27] AND [28])
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 64 PLATE 27.
POTTERY CYLINDER FROM YALLOCH, GUATEMALA
(OTHER VIEWS IN PLATES [26] AND [28])
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 64 PLATE 28.
POTTERY CYLINDER FROM YALLOCH, GUATEMALA
(OTHER VIEWS IN PLATES [26] AND [27])
[AUTHORITIES CITED]
Brinton, Daniel G. The Maya chronicles. Brinton's Library Aboriginal American Literature, vol. I. Phila. 1882.
Charnay, Désiré. Voyage au Yucatan et au pays des Lacandons. La Tour du Monde, vol. XLVII, pp. 1-96; vol. XLVIII, pp. 33-48. Paris, 1884.
Cogolludo, Juan Lopez de. Historia de Yucathan. Madrid, 1688.
Gann, Thomas. On exploration of two mounds in British Honduras. Proc. Soc. Ant. London, 2d ser., vol. XV, pp. 430-434. London, 1894-95.
—— On the contents of some ancient mounds in Central America. Ibid., 2d ser., vol. XVI, pp. 308-317. London, 1896-97.
—— Mounds in northern Honduras. Nineteenth Rept. Bur. Amer. Ethn., pt. 2, pp. 655-692. Washington, 1900.
Joyce, Thomas A. Mexican archæology. New York, 1914.
Landa, Diego de. Relation des choses de Yucatan. Texte Espagnol et traduction Française. Published by Brasseur de Bourbourg. Paris, 1864.
Maler, Teobert. Researches in the central portion, of the Usumatsintla Valley. Pt. 2. Mem. Peabody Mus., vol. II, no. 2. Cambridge, 1903.
—— Explorations in the Department of Peten, Guatemala. Mem. Peabody Mus., vol. IV, no. 2. Cambridge, 1908.
Maudslay, A. P. Explorations in Guatemala. Proc. Royal Geog. Soc., vol. V, no. 4, pp. 185-204. London, 1883.
Morley, Sylvanus Griswold. An introduction to the study of the Maya hieroglyphs. Bull. 57, Bur. Amer. Ethn. Washington, 1915.
Relacion de la villa de Valladolid. Actas Cong. Int. Amer., Madrid, 1881. vol. II Madrid, 1884.
Relacion de los pueblos de Popola y Sínsimato y Samíol. Coleccion de documentos ineditos, relativos al descubrimiento, conquista y colonizacion de las posesiones Espanolas en America y Oceania. 2d ser., vol. XIII. Madrid, 1900.
Spinden, H. J. A study of Maya art. Mem. Peabody Mus., vol. VI. Cambridge, 1913.
Stephens, John L. Incidents of travel in Yucatan. Vols. I-II. New York, 1843.
Thomas, Cyrus. Day symbols of the Maya year. Sixteenth Rep. Bur. Amer. Ethn., pp. 205-264. Washington, 1897.
Tozzer, Alfred M. A preliminary study of the prehistoric ruins of Nakum, Guatemala. Mem. Peabody Mus., vol. V, no. 3. Cambridge, 1913.
—— Comparative study of the Mayas and Lacandones. Pub. Archæol. Inst. Amer. New York, 1907.
Villagutierre, Juan de. Historia de la conquista de la provincia de el Itza ... a las provincias de Yucatan. [Madrid], 1701.
[INDEX]
Quick Links to Index Letters
[[A]] [[B]] [[C]] [[D]] [[F]] [[G]] [[H]] [[I]] [[L]] [[M]] [[O]] [[P]] [[R]] [[S]] [[T]] [[V]] [[Y]]
| Page | |
| [A.] | |
| Agriculture, most important occupation of Indians, | [20] |
| Alcohol, effect on Indian temperament, | [34] |
| Amulets, worn by women, | [19] |
| Animals— | |
| Domestic, kept by ancient inhabitants, | [55] |
| kept for pets, | [25] |
| Arts of the ancients, fine examples discovered, | [53] |
| [B.] | |
| Baskets, making of, | [30] |
| Bleeding, favorite remedy, | [37] |
| Bones, measurements of, | [51] |
| Bristol Museum, objects from collection of, | [13] |
| British Honduras, Northern, geographical description of, | [14] |
| British Museum, objects from collection of, | [13] |
| [C.] | |
| Candles, method of making, | [31] |
| Canoes— | |
| making of, | [28] |
| used for trading along rivers, | [29] |
| Ceremonies, the four principal, | [42] |
| Ceremony, Cha chac, at ripening of corn, description, | [42] |
| Charms worn by women, | [19] |
| Chief— | |
| power practically absolute, | [35] |
| rarely dies natural death, | [35] |
| strongest subchief usually succeeds, | [35] |
| Childbirth, methods of facilitating, | [38] |
| Children, love for and disposition of, | [33] |
| Chronology, three periods of Mayan civilization, | [58] |
| Cigarettes— | |
| making of, | [30] |
| smoked by women, | [17] |
| Cooking, native methods of, | [22] |
| Cooking utensils, description of, | [27] |
| Corn— | |
| harvesting and storing of, | [20] |
| preparation of ground and planting of, | [20] |
| surplus sold or exchanged, | [20] |
| Corn husks, wrappers for cigarettes, | [30] |
| Corn plantation. See Milpa. | |
| "Cuhun ridges"— | |
| description of, | [14] |
| sites of ancient mounds, | [14] |
| sites of modern villages, | [14] |
| [D.] | |
| Death sentence, how executed, | [35] |
| Diet— | |
| description of, | [21] |
| maize staple article of, among ancient inhabitants, | [55] |
| Diseases— | |
| bleeding for, | [37] |
| eye trouble, remedy for, | [38] |
| intestinal parasites, | [37] |
| malaria, | [36] |
| smallpox, | [37] |
| venereal, | [37] |
| whooping cough, remedy for, | [38] |
| Dress— | |
| ancient inhabitants, | [52] |
| ancient priests, | [52] |
| ancient warriors, | [52] |
| now principally English and American goods, | [19] |
| Drunkenness— | |
| curse of the Indians, | [34] |
| Page | |
| not considered a disgrace, | [34] |
| [F.] | |
| Fire, methods of making, | [22] |
| Fish— | |
| methods of catching, | [25] |
| varieties of, | [25] |
| Fishing— | |
| harpooning at night, | [25] |
| methods of, | [25] |
| torch used in, | [25] |
| Food— | |
| animals used as, by ancient inhabitants, | [55] |
| kind and method of eating modified by contact with more civilized communities, | [22] |
| method of serving and eating, | [22] |
| preparation and serving of, | [21] |
| snakes used as, | [24] |
| turtles' eggs used as, | [24] |
| Fowls, use of, in Cha chac ceremony, | [45] |
| Furniture— | |
| description of, | [27] |
| hammocks conspicuous articles of, | [27] |
| [G.] | |
| Game— | |
| pursuit of, | [23] |
| traps used in capturing, | [24] |
| Game birds and animals— | |
| list of, | [24] |
| preparation and curing of, for future use, | [21] |
| Games— | |
| of the ancient inhabitants, | [56] |
| played by adults and children, | [39] |
| [H.] | |
| Hammocks— | |
| conspicuous articles of furniture, | [27] |
| hiding places for "cooties", | [27] |
| Headdresses— | |
| ancient warriors and priests, | [52] |
| animals carved in wood, | [52] |
| Henequen fiber— | |
| method of cleaning, | [30] |
| uses of, | [31] |
| Homes, not particular as to cleanliness of, | [16] |
| Hookworms, prevalent, due to earth-eating habits of children, | [37] |
| Houses— | |
| ancient, description of, | [53] |
| built with assistance of neighbors, | [26] |
| method of construction, | [26] |
| Hunting, torch used in, | [24] |
| [I.] | |
| Icaiche, estimate of population, | [13] |
| Immorality, brought about by cheapness of rum, | [33] |
| Indians, causes of early deaths, | [34] |
| Itzas, occupying western British Honduras, | [13] |
| [L.] | |
| Liverpool Museum, objects from collection of, | [13] |
| [M.] | |
| Macapal— | |
| carried by children, causing bowlegs, | [16] |
| description of its use, | [15] |
| habits acquired by constant carrying of, | [16] |
| weighted with stones as counterpoise in traveling, | [16] |
| Page | |
| Machete, used as tool and weapon, | [28] |
| Malaria— | |
| chief scourge of Indians, | [36] |
| treated by sweating, | [36] |
| Marriage— | |
| age of, | [32] |
| all degrees of racial mixture, | [34] |
| ceremony often delayed, | [33] |
| Maya women to Negro men common, | [33] |
| not legal among Santa Cruz unless performed by certain official, | [33] |
| obligation somewhat loose, | [33] |
| usually by Catholic priest, | [33] |
| Massage, practiced by midwives, | [38] |
| Maya, progenitors of present inhabitants, | [15] |
| Medicine, list of plants used as, | [38] |
| Men— | |
| cruelty of, often in nature of reprisal, | [18] |
| dress of, | [18] |
| example of cruelty of master to servant, | [18] |
| have no desire to accumulate wealth, | [18] |
| mental characteristics of, | [17] |
| occupation of, | [17] |
| skillful in finding routes and in following tracks, | [18] |
| stoical in bearing pain, | [18] |
| Metate— | |
| superseded by hand mills, | [17] |
| use of, | [21] |
| Milpa— | |
| many fruits and vegetables grown in, | [20] |
| preparation of, | [20] |
| Moccasins, making of, | [19] |
| Mosquitoes, carriers of malaria, | [36] |
| Mounds— | |
| abundant on fertile soil, | [50] |
| classification of, | [49] |
| contents indicate physical appearance of ancient inhabitants, | [51] |
| manner of construction, | [65] |
| Museum of the American Indian, objects from collection of, | [13] |
| [O.] | |
| Odor, peculiar, | [16] |
| Oils, for cooking and lighting, | [31] |
| Ornaments, worn by ancient inhabitants, | [52] |
| [P.] | |
| "Pine ridges," description of, | [14] |
| Plants, list of, used as medicine, | [38] |
| Pottery— | |
| ancient, description of, | [54] |
| ancient, ornamentation of, | [54] |
| slight attempt at decoration, | [28] |
| Pottery making— | |
| exclusively by older women, | [28] |
| no polish, glaze, or paint applied, | [28] |
| rendered unnecessary by iron pots and earthenware, | [17] |
| Property, disposition of, at death, | [33] |
| Punishment— | |
| fine, flogging, and death only methods of, | [35] |
| for witchcraft or sorcery, | [36] |
| imprisonment as, unknown, | [35] |
| [R.] | |
| Religion— | |
| ancient inhabitants, | [56] |
| Catholic priests not permitted for many years, | [41] |
| Page | |
| Christianity a thin veneer, | [42] |
| four principal ceremonies, | [42] |
| human sacrifice by the ancient inhabitants, | [57] |
| Indian conception of, | [40] |
| native priests appointed, | [41] |
| Religious altars, draped and decorated, | [28] |
| Rum— | |
| made locally, | [34] |
| women usually drink privately, | [34] |
| [S.] | |
| Sandals, worn by ancient inhabitants, | [52] |
| Santa Cruz tribe— | |
| emigration of, | [13] |
| estimate of population, | [13] |
| measurements of, | [15] |
| physical description of, | [15] |
| policy of extermination of, by Mexican Government, | [13] |
| Smallpox— | |
| terrible scourge, | [37] |
| treatment for, often disastrous, | [37] |
| Snakes used as food, | [24] |
| Spinning— | |
| method of, | [29] |
| no longer practiced, | [17] |
| universal among ancient women, | [55] |
| Spirits, belief in, | [40] |
| Superstition, "Santa Cruz" oracle, | [41] |
| Surgery, practice of, | [37] |
| [T.] | |
| Teeth, filed and filled with plugs, | [51] |
| Tobacco— | |
| curing of, | [30] |
| vanilla leaves mixed with, to give flavor and fragrance, | [30] |
| Torch used in fishing, | [25] |
| Tortillas, preparation and cooking of, | [21] |
| Traps used in capturing game, | [24] |
| Turkey, use of, in Cha chac ceremony, | [45] |
| [V.] | |
| Villages— | |
| description of, | [32] |
| foreigners not permitted to reside in, | [32] |
| frequent changes of sites, | [27] |
| locations of, carefully concealed, | [32] |
| [W.] | |
| Weapons— | |
| defensive, of ancient inhabitants, | [53] |
| offensive, of ancient inhabitants, | [52] |
| Weaving— | |
| method of, | [29] |
| no longer practiced, | [17] |
| Women— | |
| dress of, | [19] |
| in gala costume present attractive appearance, | [16] |
| industrious workers, | [17] |
| jewelry and ornaments worn by, | [19] |
| obscene and disgusting language used by, | [16] |
| occupation of, | [17] |
| personal cleanliness of, | [16] |
| physically and mentally superior to men, | [16] |
| social characteristics of, | [16] |
| [Y.] | |
| Yucatan, geographical description of, | [14] |
| Yucatecan tribes, immigration into northern British Honduras, | [13] |
[1] Que los indios eran muy dissolutos en bever y emboracharse, de que les seguian muchos males, como matarse unos a otros, violar las camas ... y pegar fuego a sus casas.—Landa, Relación de las Cosas de Yucatan, chap. XXII, p. 122.
[2] In 1859 a mission was dispatched by the superintendent of British Honduras to the chiefs of the Santa Cruz, with the object of rescuing Spanish prisoners held by them. The following account is from "A narrative of a journey across the unexplored portion of British Honduras, with a sketch of the history and resources of the colony," by Henry Fowler, colonial secretary (Belize, 1879):
"That night as usual all the available Indians in Bacalar arrived in front of the home where the Santa Cruz is kept. The boy attendants or sentries on the idol, called angels, were in front of it and the drums and bugles sounded at recurring parts of the song. The chief was inside with the image and the angels. The subordinate chiefs and soldiers knelt outside, and did not rise until the service was over, when they crossed themselves and rubbed their foreheads in the dust. About 11 o'clock the Indians were heard running backward and forward, and an order was given to bring out the prisoners, who were placed in a line before the Santa Cruz, and a large body of soldiers were placed with them. They all knelt down in the road. There were about 40 female prisoners, with one arm tied to the side, and 12 or 14 men pinioned by both arms. All were calm, except the children, although it was known Santa Cruz was pronouncing their doom. A squeaking whistling noise was heard issuing from the oracle, and when it ceased it was known the Santa Cruz wanted a higher ransom from the prisoners. * * *
Some of the women and children were separated from the rest, amongst whom was a young Spanish girl well known in high circles. A procession was then formed and marched off to the east gate; first came a strong body of troops, then alternately in Indian file, a male prisoner and his executioner, who drove him on with his machete, holding him by a rope; next came the women, 35 in number, driven and held in a similar manner; then another body of soldiers closed the rear; the Englishmen were not allowed to follow. The procession halted under a clump of trees about 150 yards off. And soon the butchery commenced; shrieks were heard, but in 10 minutes all was over.
The Santa Cruz was mixed up with some Catholic rites, but retains the leading characteristics of the god who was best propitiated by placing bleeding human hearts within his lips."
In 1863 the Icaichè were beaten by the Santa Cruz, and, says the chronicler: "The account of the slaughter and human sacrifice made on that occasion is appalling."
[3] "Los chaces eran quatro hombres ancianos elegidos siempre de nuevo para ayudar al sacerdote a bien y complidamente hazer las fiestas."—Landa, op. cit., chap. XXVII, p. 160.
[4] "En contrario llamavanse y se llaman oy los sacerdotes en esta lengua de Maya Ahkin, que se deriva de un verbo kinyah, que significa 'sortear ó echar suertes.'"—Landa, ibid., p. 362.
[5] Landa, ibid., chaps. XXXV, p. 212; XXXVI, p. 222.
[6] Que estas gentes tuvieron mas de XX años de abundancia y de salud y se multiplicaron tanto que toda la tierra parescia un pueblo, y que entonces se labraron los templos en tanta muchedumbre, como se vee oy en dia por todas partes y que atravesando por montes se veen entre las arboledas assientos de casas y edificios labrados a maravilla.—Landa, op. cit., p. 58.
[7] Que en Años passados tuvieron quatro Batallas con los Indios Aycales (que son los Mopanes) Chinamitas, y Tulunquies, y Taxchinchán, Nob, y Acabob, Zuacuanob, Ahtimob, Teyucunob, Ahchemob, Ahcamulob ... y que todas estas Naciones estavan viviendo juntas al Leste, ú Oriente, y que de aquél I'eten, á sus Poblaciones, avia nueve dias de Camino, que era el que ellos gastavan en ir á ellas.—Villagutierre, Historia de la conquista de la provincia de el Itza, p. 554.
[8] Son en lo personal, estos Indios Itzaex, bien agestados; color trigueño, mas claro que el de los de Yucatán. Son agiles, y de buenos cuerpos, y rostros, aunque algunos se los rayavan, por señales de valentia. Traian las Cabellaras largas, quanto pueden crezer: Y assi, es lo mas dificultoso en los Indios el reduzirlos á cortarles el pelo; porque el traerlo largo, es señal de Idolatria.—Villagutierre, op. cit., p. 498.
Que los Indios de Yucatan son bien dispuestos y altos y rezios y de muchas fuercas.—Landa, op. cit., p. 112.
[9] Que las indias criavan sus hijitos en toda asperaza y desnudez del mundo, porque a cuatro o cinco dias nacida la criatura la ponian tendidita en un lecho pequeño hecho de varillas, y allí boca abaxo le ponian entre dos tablillas la cabeça, la una en el colodrillo, y la otro en la frente, entre las quales se le appretavan reciamento y le tenían allí padeciendo hasta que acabados algunos dias le quedava la cabeça llana y enmoldada como lo usavan todos ellos.—Landa, op. cit., p. 180.
[10] Sus vestiduras, de que vsavan, eran vnos Ayates, ó Gabachas, sin Mangas, y sus Mantas, todo de Algodón texido de varios colores: Y ellos y las Mugeres, vnas como Faxas, de lo mismo, de cosa de quatro varas de largo, y vna tercia de ancho, con que se çeñian, y cubrian las partes; y algunas al canto, ú orilla, mucha Plumeria de colores, que era su mayor gala.—Villagutierre, op. cit., p. 498.
[11] Tenian algunos señores y capitanes como moriones de palo y estos eran pocos, y con estas armas ivan a la guerra, y con plumajes y pellejos do tigres, y leones, puestos los que los tenían.—Landa, op. cit., p. 172.
[12] Y en las orillas de la Playa, solo se veían amontonadas la multitud de Flechas, que la resaca de las olas avia llevado á Tierra. De adonde se puede inferir, quan inmenso seria el numero de ellas, que los Infieles arrojaron á los Pobres Christianos.—Villagutierre, op. cit., p. 483.
[13] Estava en vn gran Salón, cuyos Techos eran de Paja, y las Paredes de Cal, y Canto, de vna vara de alto, bruñidas, como el suelo, y en ellas estrivava el Maderage de lo levantado en la Casa.—Villagutierre, op. cit., p. 392.
Estava poblada toda ella de Casas, alennas con Paredes de Piedra, de cosa de mas de vara de alto, y de allí arriba Maderas, y los Techos de Paja, y otras de solo Madera, Y Paja.—Ibid., 494.
[14] Enterravanlos dentro en sus casas o a las espaldas dellas, ... Comunmente desamparavan la casa y la dexavan yerma despues de enterrados.—Landa, op. cit., p. 196.
[15] Tienen atables pequeños que tañen con la mano, y otro atabal de palo huero de sonido pesado y triste: tañenlo con un palo larguillo puesto al cabo cierta leche de un arbol.—Landa, op. cit., p. 124.
[16] The drum is composed of a clay jar about twenty inches high. Over the top of the jar is stretched a piece of the hide of the tepeizquinte for a head. The whole drum is painted white. On one side near the top there is a head similar in all respects to that found in all the sacred ollas. This head, as it has been explained, represents one of the lesser gods called Qaiyum.—Tozzer, A Comparative Study of the Mayas and the Lacandones, p. 111.
[17] Crian aves para vender de Castilla, y de las suyas y para comer. Crian paxaros para su recreacion y para las plumas para hazer sus ropas galanas.—Landa, op. cit., p. 190.
[18] Por lo qual se usava tener en cada pueblo una casa grande y encalada, abierta por todas partes, en la qual se juntavan los mogos para sus passatiempos. Jugavan a la pelota y a un juego con unas habas como a los dados, y a otros muchos.—Landa, op. cit., p. 178.
Two curious stones, which may have been used in some game, were discovered in a small burial mound in the Orange Walk district of British Honduras some years ago. They were made of nicely polished crystalline limestone, about one foot in diameter, and shaped very much like curling stones without handles. The upper part of each was traversed by two round holes, about one inch in diameter, which passed completely through the stone, near its summit, and crossed each other at right angles.
[19] See Nineteenth Rep. Bur. Amer. Ethn., pl. XXX, fig. 8.
[20] Ibid., pl. XXIX, no. 3.
[21] A la primera vista encontraron con la Messa de los Sacrificios, que era vna Piedra muy grande, de mas de dos varas y media de largo, y vara y media de ancho, con doze assientos, que la rodeavan, para los doze Sacerdotes, que executavan el Sacrificio.—Villagutierre, op. cit., p. 392; ibid., p. 457; ibid., 482.
[22] Que sin las fiestas en las quales, para la solemnidad de ellas, se sacrificavan animales, también por alguna tribulacion o necessidad, les mandava el sacredote o chilanes sacrificar personas, y para esto contribuian todos, para que se comprasse esclavos, o algunos de devocion davan sus hijitos los quales eran muy regalados hasta et dia y fiesta de sus personas, y muy guardados que no se huyessen o ensuziassen de algun carnal peccado, y mientras a ellos llevavan de pueblo en pueblo con vailes, ayunavan los sacerdotes y chilanes y otros officiates—Landa, op. cit., p. 164.
[23] Mas de todas las cosas que aver podian que son aves del cielo, animales de la tierra, o pescados de la agua, siempre les embadurnavan los rostros al demonio con la sangre dellos. Y otras cosas que tenían ofrocian; a algunos animales les sacavan el corazon y lo ofrecían, a otros enteros, unos vivos, otros muertos, unos crudos, otros guisados, y hazian tambíen grandes ofrendas de pan y vino, y de todas las maneras de comidas, y bevidas que usavan.—Landa, op. cit., pp. 162-164.
[24] Recent examination of the Tuluum Stela has brought to light upon it, in two places, the glyph representing the lahuntum, and the date 7 Ahau; now 7 Ahau occurs as a lahuntun ending in 10.6.10.0.0 (approximately 695 A. D. of our era) which is almost certainly the contemporaneous date of the Stela.
[25] Tenian lanquelas cortas de un estado con los hierros de fuerte pedernal.... Tenian para su defensa rodelas que hazian de cañas hendidas, y muy texidas redondas y guarnecidas de cueros de venados.—Landa, op. cit., pp. 170-172.
[26] Figured in Nineteenth Rep. Bur. Amer. Ethn., pl. XXXIV, No. 5.
[27] Otras, se harpavan lo superfluo del miembro vergonçoso, dexandolo como las orejas, de lo qual se engaño el historiador general de las Indias, diziendo que se circumcídian. Otras vezes hazian un suzio y penoso sacrificio añudandose los que lo hazian en el templo, donde puestos en rengla, se hazian sendos agujeros en los miembros viriles al soslayo por el lado, y hechos passavan toda la mas cantidad de hilo que podian quedando assi todos asídos, y ensartados; tambíien untavan con la sangre de todas estas partes al demonio y el que mas hazia, por mas valiente era tenido.—Landa, op. cit., p. 162.
[28] Gann, Mounds in Northern Honduras.
[29] These large round ear plugs seem to have been universally worn; they are found in the paintings, on figurines, and on the incensarios. The plug may be funnel shaped or flat, plain, or decorated with a stud, rosette, or tassel. Describing the ear ornaments worn by the Itzas, Villagutierre says: "Si bien muchos de ollos rayadas las caras, y abujereadas las orejas.... Y que algunos Indios traían puestas, en las orejas que traíā, ynas Rosas de Plata, y otros las traían de Oro; y otros de Oro, y Plata."—Villagutierre, op. cit., pp. 402-403.
Landa, speaking of the Maya women, says: "Horadavanse las orejas, para ponerse zarzilloa al modo de sus maridos."—Landa, op. cit., p. 182.
[30] Figurines of animals with human heads projecting from their widely opened jaws are common in this area. The turtle, alligator, tiger, shark, and snake are usually the animals selected. Thomas says of this figure: "If we may judge from its use there is no doubt that the Mexican cipactli figure is a symbol of the earth or underworld. The usual form of the day symbol in the Mexican codices is shown in plate LXIV, 16, and more elaborately in plate LXIV, 17." [These correspond almost exactly with some of the figurines found.] "As proof that it indicates the earth, or underworld, there is shown on plate 73 of the Borglan Codex an individual, whose heart has been torn from his breast, plunging downward through the open jaws of the monster into the shade of the earth below.... It is therefore more than likely that the animal indicated by the Mexican name of the day is mythical, represented according to locality by some known animal which seems to indicate best the mythical conception. Some figures evidently refer to the alligator, and others apparently to the iguana; that on plates 4 and 5 of the Dresden Codex is purely mythical."—Thomas, Day Symbols of the Maya Year, p. 212.
Spinden explains these part human, part animal, monsters differently. He regards the human face as symbolical of the human mind contained within the animal body of the god.—A Study of Maya Art, pp. 35 and 62.
[31] Figured in pl. XXXVIII of the Nineteenth Rep. Bur. Amer. Ethn., as the Great Central Lookout Mound.
[32] Landa, in mentioning the beardlessness of the Yucatecans at the time of the conquest, says it was reported as being brought about by applying hot cloths to the chins of the children. This seems improbable. "No criavan barbas, y dezian que les quemavan los rostros sus madres con paños calientes, siendo niños, por que no les naciessen, y que agora crian barbas aunque muy asperas como cerdas de tocines."—Landa, op. cit., p. 114.
The pure-blood Indians of the present day have but a very scanty growth of hair on the face and pubes, and in some cases even the few straggling hairs which they possess are pulled out.
[33] "Tenian por costumbre averrarse los dientes dexandolos como diente de sierra y esto tenían por galanteria, y hazian este officio viejas, limandolos con ciertas piedras y agua."—Landa, op. cit., p. 182. Similarly filed teeth have been discovered at Copan and in caves at Loltun. See Joyce, Mexican Archæology, p. 294.
[34] Tozzer, in commenting on these chultuns at Nakum, says: "There is evidently no close connection, as in Yucatan, between the water supply and these underground rooms. In fact they are frequently found near sites where there is an abundant supply of water throughout the year. In almost no case do we find any drainage into them. They are usually found on ground slightly higher than that of the surrounding country. In this respect they differ from those in Yucatan. Another point against their use as storage for water is shown in the fact that in several the rock from which they are excavated is porous, and the walls do not seem in all cases to have been covered with an impervious layer of plaster. That they were used in some cases for the storage of maize and other foods is possible, as they are generally dry and would be suitable for such a purpose. That some were used for burial places is very probable."—Tozzer, A Preliminary Study of the Prehistoric Ruins of Nakum, Guatemala, p. 191.
[35] Gann: On Exploration of Two Mounds in British Honduras, pp. 430-434; On the Contents of Some Ancient Mounds in Central America, pp. 308-317.
[36] Gann, Mounds in Northern Honduras, pp. 666-680.
[37] The interments which are found, superficially placed in mounds which cover buildings, were probably of later date, as Landa distinctly states that the owner was buried within his house. "Enterravanlos dentro en sus casas o a las espaldas dellas" (Landa, op cit., p. 196). Moreover, more than one of these superficial interments are found in mounds covering buildings, and, lastly, human remains have been found beneath the floors of ruined houses, where one would naturally expect to find them.
[38] From Wilson, Daniel, Prehistoric Man, vol. I, pp. 214-15, Cambridge and London, 1862; quoted by Stevens, Edward T., in Flint Chips.
[39] This shell has already been reproduced in the Sixteenth Annual Report of the Bureau of American Ethnology, pl. LXIX.
[40] Similar grafiti were discovered on the wall of a temple at Nakum, in Guatemala. See Tozzer, Preliminary Study of the Prehistoric Ruins of Nakum, Guatemala, p. 160, fig. 48a.
[41] Maler, Explorations in the Department of Peten, Guatemala, pp. 100-101.
[42] See Spinden, Maya Art, p. 64.
[43] See Memoirs of the Peabody Museum, vol. II, No. 1, Researches in the Valley of the Usumatsintla, where on several illustrations rows of similar shells are seen decorating the edges of the garments of the persons represented.
[44] It is curious that neither Landa nor Villagutierre mentions this ornamental plugging of the front teeth, as, judging by the number of teeth found, it can not have been of exceptionally rare occurrence. Landa, who describes their ornaments very closely, mentions the filling of the teeth, but not the plugging, which, had it been in vogue at the time of the conquest in Yucatan, he must have heard about or observed. It seems probable that the custom had already become obsolete before the first appearance of the Spaniards in Yucatan.
[45] See Spinden, Maya Art, fig. 79.
[46] The photographs of the torso and headdress were taken in England and those of the head in British Honduras. Consequently they do not fit together as well as do the originals.
[47] It would appear that these thick woven or plaited cotton breastplates were fortified with salt.
Landa, op. cit., p. 48: "Y sus rodelas y iacos fuertes de sal y algodon."
Ibid. p. 172: "Hazian xacos de algodon colchados y de sal por moler colchada de dos tandas o colchaduras, y estos eran fortissimos."
[48] Morley, An Introduction to the Study of the Maya Hieroglyphs, p. 15.
[49] Accounts of the finding of these incense burners and of copal are common in both ancient and modern times. "Hallé en una de las dos Capillas cacao ofrecido, y señal de copal (que es su incienso) de poco tiempo allí quemado, y que lo era de alguna supersticion, ó idolatria recién cometida."—Cogolludo, Historia de Yucathan, Bk. IV, Cap. VII, p. 193.
"Y los que ivan tenían de costumbre de entrar también en templos derelictos, quando passavan por ellos a orar y quemar copal."—Landa, op. cit., p. 158.
"While searching the upper steps of the pyramid my men found two interesting incense vessels with a head on the rim."—Maler, Researches in the Central Portion of the Usumatsintla Valley, Part 2, p. 136.
"In nearly all the houses (speaking of Yaxchilan) I found earthen pots, partly filled with some half-burned resinous substance.... They were in great numbers round the idol in the house I lived in. Some looked much newer than others, and many are in such positions that it was clear that they had been placed there since the partial destruction of the houses."—Maudslay, Explorations in Guatemala, pp. 185-204.
Charnay, Voyage au Yucatan et au pays des Lacandons, pp. 33-48.
"Se trouvent une multitude de vases d'une terre grossière, et d'une forme nouvelle; ce sont des bols de dix à quinze centimètres de diamètre sur cinq à six de hauteur, dont les bords sont ornés de masques humains représentant des figures camardes et d'autres à grands nez busqués, véritables caricatures où l'art fait complètement défaut.... Ces vases servaient de brûle-parfums, et la plupart sont encore à moitié pleins de copal."—Charnay, Ibid., p. 88.
[50] "These incense-burners are used by the Lacandones in their religious ceremonies. Each family or group of connected families living together possesses several of the incense-burners or braseros."—Tozzer, Comparative Study of the Mayas and Lacandones, p. 84.
[51] "Y las dos mas grandes, de Comunidad, y la otra, aùn mas grande, que todas las otras, era el Adoratorio de los perversos Idolos de aquellos Lacandones, donde se hallaron muchos de ellos, de formas raras, como assimismo cantidad de Gallinas muertas, Brasseros, con señales de aver quemado Copal; y aùn se hallaron las cenizas calientes, y otras diversas, ridiculas, y abominables cosas, pertenecientes à la execuccion de sus perversos Ritos, y Sacrificios."—Villagutierre, op. cit., p. 264.
[52] See Tozzer, op. cit., p. 87: "If we consider the type of bowl with the knob-like projection as a transition form, we are led to the conclusion that the most primitive form of incense burner was the bowl on which was represented the whole body at first, and then the head of a person or animal."
Ibid., p. 91: "The Lacandones assert that in former times the incense burners were made in other forms, some possessing arms and legs. These are seldom made or used now."
[53] These face-decorated bowls were in use as incense burners among the Mayas of Valladolid, very shortly after the conquest. See Relación de la villa de Valladolid, p. 185: "Adoraban unos ídolos hechos de barro á manera do jarillos y de macetas de albahaca, hechos en ellos de la parte de afuera rostros desemejados, quemaban dentro de estos una resina llamada copal, de gran olor. Esto les ofrecían á estos ídolos, y ellos cortaban en muchas partes de sus miembros y ofrecían aquella sangre."
See also Relación de los pueblos de Popola, y Sínsimato y Samíol, pp. 44-45: "Usaban de adorar unos jarrillos hechos en ellos rostros desemejados, teniandolos por sus ydolos quemavan dentro y ofresian una resina llamada copal ques como trementina elada, de gran olor, y se cortavan en muchas partes para ofrecer la sangre a aquél ydolo."
[54] "Que en muriendo la persona, para sepultar el cuerpo le doblan las piernas y ponen la cara sobre las rodillas ... abren en tierra un hoyo redondo."—Cogolludo, op. cit., Bk. XII, Chap. VII, p. 699.
[55] Among the modern Maya Indians of this area food is no longer placed with the dead, but every Hanal pishan, or All Souls' Day, tortillas, posol, meat, and other foods are placed upon the graves, on the odor of which the soul of the departed is supposed to regale itself. Tozzer mentions the custom of burying food with the dead as still practiced by the modern Lacandones. (See Tozzer, A comparative Study of the Mayas and the Lacandones, pp. 47-48.)
See also Cogolludo, op. cit., Bk. XII, Chap. VII, p. 699: "Al rededor le ponen mucha vianda, una xicara, un calabaço con atole, salvados de maiz, y unas tortillas grandes de lo mismo, que han llevado juntamente con el cuerpo, y assi lo cubren despues con tierra."
[56] This practice of burying with the dead some of their belongings is mentioned both by Landa and Villagutierre.
"Enterravanlos dentro en sus casas o a las espaldas dellas, echandoles en la sepultura algunos de sus ídolos, y si era sacerdote algunos de sus libros, y si hechizero de sus piedras de hechizos y peltrechos."—Landa, op. cit., p. 196.
"Tenian por costumbre estos Indios, de sepultar los Difuntos en los Campos, à corta distancia del Pueblo, y poner sobre las Sepulturas de los Varones Banquitos, Puquietes, y otras cosas del uso varonil; y sobre las de las Mugeres, Piedras de moler, Ollas, Xicaras, y otros trastos à esto modo."—Villagutierre, op. cit., p. 313.
[57] This white lime wash, applied evenly to the entire surface, over which other colors were afterward painted, seems to have been used on all the more elaborate incensarios and on nearly all the clay figurines. It is still employed by the modern Lacandones in the manufacture of their braseros. (See Tozzer, A comparative Study of the Mayas and the Lacandones, p. 109.)
[58] Speaking of the boundaries of the territory of the Itzaex, Villagutierre (op. cit., p. 489), gives the sea as its eastern limit. All the tribes between the lagoon of Itza and the sea were evidently not subject to the Itzaex, however, as he mentions (Lib. IX, cap. III, p. 554) a number of tribes inhabiting this area with whom they were at war, and states (Lib. VI, Cap. IV, p. 352) that the Mopanes and Tipu Indians were not subject to the Canek of Itza.
[59] Brinton, The Maya Chronicles, p. 87.
[60] Relación Breve, quoted by Spinden, A Study of Maya Art, pp. 7-8.
[61] Stephens, Incidents of Travel in Yucatan, vol. I, p. 323.
[62] Morley, An Introduction to the Study of the Maya Hieroglyphs, p. 15.