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 superstitions while seemingly adoring the Host. They assigned 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. Nuñez 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 association embraced various tribes and its members were classified 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 association, 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 practitioners 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 association 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 Ordoñez 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 superstitions of the Christianized Indians in Mexico of that day, Benito Maria de Moxò, 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 classes of priests so-called in the Zapotec religion.[30-†]
19. It will be seen from the above, that Nagualism, beginning in an ancient superstition 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.