Nagualism: A Study in Native American Folk-lore and History

by Daniel G. Brinton

16. Among the Maya tribes of Yucatan and Guatemala we have testimony to the continuance to this day of these beliefs. Father Bartolomé 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 superstitions of the Mayas.[25-†] The natives still continue to propitiate the ancient gods of the harvest, at the beginning of the season assembling at a ceremony called by the Spaniards the misa milpera, or “field mass,” 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 Quiché 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 assigned the naguals to the new-born infants, copal was burned to their ancient gods 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, godfathers, 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 pronounced 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 association 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, massacres 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 manuscripts 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 massacres. 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 documents, dated in 1526, adds a trait of savage irony. A Spanish soldier is represented dragging a fugitive Indian from a lake by a lasso around his neck; while on the shore 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 assured 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-†]