MARRIAGE CUSTOMS.
Marriage takes place at an early age, and girls are seldom found single after they attain fourteen or fifteen years. Gomara, however, says that women in the district of Tamaulipas are not married till they reach the age of forty. The Otomís marry young, and if, when arrived at the age of puberty, a young girl has not found a mate, her parents or guardians select one for her, so that none shall remain single. Among the Guachichiles, when a young man has selected a girl, he takes her on trial for an indefinite period; if, afterwards, both parties are satisfied with each other, the ceremony of marriage is performed; should it happen, however, that the man be not pleased, he returns the girl to her parents, which proceeding does not place any obstacle in the way of her obtaining another suitor. The Chichimecs cannot marry without the consent of parents; if a young man violates this law and takes a girl without first obtaining the parental sanction, even with the intention of marrying her, the penalty is death; usually, in ancient times, the offender was shot with arrows. When one of this people marries, if the girl proves not to be a virgin, the marriage is null, and the girl is returned to her parents. When a young man desires to marry, his parents make a visit to those of the intended bride, and leave with them a bouquet of flowers bound with red wool; the bride's parents then send round to the houses of their friends a bunch of mariguana, a narcotic herb, which signifies that all are to meet together at the bride's father's on the next night. The meeting is inaugurated by smoking; then they chew mariguana, during which time all preliminaries of the marriage are settled. The following day the resolutions of the conclave are made known to the young man and woman, and if the decision is favorable, the latter sends her husband a few presents, and from that time the parties consider themselves married, and the friends give themselves up to feasting and dancing.[919]
A plurality of wives was found among all the inhabitants of this region at the time of the Spanish conquest, the first wife taking precedence of those who came after her. Many had concubines who, it may be said, ranked third in the family circle. The missionary Fathers, however, soon put an end to the custom of more than one wife, whenever they had the power to do so. Herrera says that the Chichimecs indulged in one wife only, but that they had the habit of repudiating her for any slight cause, and of taking another. The women are kept under subjection by their husbands, and not only have all the indoor work to do, such as cooking, spinning, and mat-making, but they are also required to carry heavy burdens home from the market, and bring all the wood and water for household use. Infants are carried on the mother's back, wrapped in a coarse cotton cloth, leaving the head and legs free. Among the Chichimecs, when a woman goes out of her house, she places her child in a wicker basket, and there leaves it, usually suspending it from the branch of a tree. A child is suckled by the mother until another comes on and crowds it out. Mühlenpfordt relates that he saw a boy of seven or eight years of age demanding suck and receiving it from his mother. A woman near her time of confinement, retires to a dark corner of the house, attended by some aged woman, who sings to her, and pretends to call the baby from afar. This midwife, however, does not in any way assist at the birth, but as soon as the child is born she goes out, meanwhile covering her face with her hands, so that she may not see. Having walked once round the house, she opens her eyes, and the name of the first object she sees is chosen as the name of the child. Among the Otomís, a young woman about to become a mother is the victim of much unnecessary suffering arising from their superstitious practices; loaded with certain amulets and charms, she must carefully avoid meeting certain individuals and animals whose look might produce evil effects—a black dog especially must be avoided. The song of a mocking-bird near the house is held to be a happy omen. At certain hours the mother was to drink water which had been collected in the mountains, and previously presented to the gods; the phases of the moon were carefully watched. She was obliged to undergo an examination from the old crone who attended her, and who performed certain ceremonies, such as burning aromatic herbs mingled with saltpetre. Sometimes, amidst her pains, the ancient attendant obliged her charge to jump about, and take powerful medicines, which frequently caused abortion or premature delivery. If the child was a boy, one of the old men took it in his arms and painted on its breast an axe or some implement of husbandry, on its forehead a feather, and on the shoulders a bow and quiver; he then invoked for it the protection of the gods. If the child proved to be a female, the same ceremony was observed, with the exception that an old woman officiated, and the figure of a flower was traced over the region of the heart, while on the palm of the right hand a spinning-wheel was pictured, and on the left a piece of wool, thus indicating the several duties of after life. According to the Apostólicos Afanes, the Coras call the child after one of its uncles or aunts. In twelve months' time a feast is prepared in honor of said young, and the mother and child, together with the uncle or aunt, placed in the middle of the circle of relatives. Upon these occasions much wine is drunk, and for the first time salt is placed in the child's mouth. As soon as the child's teeth are all cut, a similar meeting takes place, and the child is then given its first meal; and again, at the age of twelve, the ancients come together, when the youth is first given wine to drink. As a rule, young people show great respect and affection for their parents; all their earnings being at once handed over to them.[920]
In early times, immorality and prostitution existed among these nations to an unparalleled extent. Gomara says that in the province of Tamaulipas there were public brothels, where men enacted the part of women, and where every night were assembled as many as a thousand, more or less, of these worse than beastly beings, according to the size of the village. It is certain that incest and every species of fornication was commonly practiced, especially in the districts of Vera Cruz, Tamaulipas, and Querétaro.[921]
CHILDREN AND AMUSEMENTS.
Their amusements are stamped with the general melancholy of their character. Dancing, accompanied with music and singing, is their favorite pastime, but it is seldom indulged in without the accompanying vice of intoxication. When the Totonacs join in their national dances, they attach a kind of rattle called aiacachtli to a band round the head, that produces a peculiar sound during the performance. Among some tribes women are not permitted to join in the dances. They make various kinds of drinks and intoxicating liquors. One is made from the fruit of the nopal or prickly pear, which is first peeled and pressed; the juice is then passed through straw sieves, and placed by a fire or in the sun, where in about an hour it ferments. Another drink, called chicha, is made from raw sugar-cane, which is mashed with a wooden mallet and passed through a pressing-machine. Their principal and national drink is pulque, made from the agave americana, and is thus prepared: When the plant is about to bloom, the heart or stalk is cut out, leaving a hole in the center, which is covered with the outer leaves. Every twenty-four hours, or in the hotter climates twice a day, the cavity fills with the sap from the plant, which is taken out and fermented by the addition of some already-fermented pulque, and the process is continued until the plant ceases to yield a further supply. The liquor obtained is at first of a thick white color, and is at all times very intoxicating.[922]
MAKING AN ALLIANCE.
Father Joseph Arlegui, in his Chrónica de la Provincia de Zacatecas, which province then comprised a much larger extent of territory than the present state of Zacatecas, describes a singular ceremony nowhere else mentioned. It is employed when one nation wishes to form a close connection, friendship, alliance, family or blood relationship, so to say (tratan de hacerse parientes), with another nation; and the process is as follows: From the tribe with which the alliance is desired, a man is seized, and a feast or drunken carousal commenced. Meanwhile the victim destined to form the connecting link between the two bands, and whose blood is to cement their friendship, is kept without food for twenty-four hours. Into him is then poured of their execrable beverages until he is filled, and his senses are deadened, when he is stretched before a fire, built in a wide open place, where all the people may have access to him. Having warmed well his body, and rubbed his ears, each aspirant to the new friendship, armed with a sharp awl-shaped instrument, made of deer's bone, proceeds to pierce the ears of the prostrate wretch, each in turn forcing his sharpened bone through some new place, which causes the blood to spurt afresh with every incision. With the blood so drawn, the several members of the tribe anoint themselves, and the ceremony is done. On the spot where the relative of a Cora is killed in a fight, a piece of cloth is dipped in blood, and kept as a remembrance, until his death be avenged by killing the slayer, or one of the males of his family. When meeting each other on a journey, they make use of many complimentary salutations, and a kind of freemasonry appears to exist among them. Major Brantz Mayer mentions a tribe at Cuernavaca that, in the event of a white man arriving at their village, immediately seize and place him under guard for the night in a large hut; he and his animals are carefully provided for until the following day, when he is despatched from the village under an escort, to wait upon him until far beyond the limits of the settlement. The custom, at the present day, of hiding money in the ground is universal; nothing would induce a native to entrust his savings with another. The inhabitants of Querétaro spend much of their time basking in the sun, and if the sun does not yield sufficient warmth, they scoop out a hole in the ground, burn in it branches and leaves of the maguey, and when properly heated, lay themselves down in the place, and cover themselves with a mat or the loose earth.[923]
The Mexicans are not subject to many diseases. Small-pox, brought into the country at the time of the conquest, typhoid fever, and syphilis are those which cause the greatest destruction of life; the two former are aggravated by the filthy condition of the villages. Yellow fever, or black vomit, very rarely attacks the aborigines. The measles is a prevalent disease. Death is likewise the result of severe wounds, fractures, or bruises, most of which end in mortification, owing to neglect, or to the barbarous remedies applied to combat them. The Huastecs of Vera Cruz suffer from certain worms that breed in their lips, and highly esteem salt for the curative properties they believe it to possess against this disorder. At the village of Comalá, in the state of Colima, a considerable number of the children are born deaf and dumb, idiots, or deformed; besides which, when they reach a mature age, if we may believe the early chroniclers, the goitres are more or less developed on them, notwithstanding Humboldt's assertion that the aborigines never suffer from this disorder. There is another disease, cutaneous in its character, which is quite prevalent in many parts of the country, and is supposed to be contracted under the influence of a warm, humid, and unhealthy climate, and may be described as follows: Without pain the skin assumes a variety of colors, the spots produced being white, red, brownish, or blue. The Pintos, as south-western coast-dwellers are called, the chief victims to this disorder, experience no physical pain, except when they go into a cold climate; then they feel twitchings in the places where the skin has changed color. The disease is declared to be contagious: and from all accounts no remedy for it has been as yet discovered. Formerly, an epidemic called the matlalzahuatl visited the country at long intervals and caused terrible havoc. All the Spanish writers who speak of it call it the peste, and suppose it to be the same scourge that destroyed nearly the whole population of the Toltec empire in the eleventh century. Others believe it to have borne a greater similarity to yellow fever. The disease, whatever it is, made its appearance in 1545, 1576, and 1736, since which date I find no mention of it, destroying each time an immense number of people; but upon no occasion did it attack the pure whites or the mestizos. Its greatest havoc was in the interior, on the central plateau, and in the coldest and most arid regions, the lowlands of the coast being nearly, if not entirely, free from its effects.[924]
MEDICAL TREATMENT.