[XI-89] All probably derived from tlamacazqui, priest. Brasseur de Bourbourg, Hist. Nat. Civ., tom. ii., pp. 112-4. This author, following Oviedo, Hist. Nic., spells the names somewhat differently. Buschmann, Ortsnamen, pp. 165-8; Oviedo, Hist. Gen., tom. iv., pp. 48, 52, 101.
[XI-90] These remarks appear inconsistent with the statement that the spirit only of men ascended to heaven. Id., pp. 41-2.
[XI-91] 'Téobat vient probablement de Téohuatl, être divin.' Brasseur de Bourbourg, Hist. Nat. Civ., tom. ii., p. 113.
[XI-92] 'En toda la plaça, ni en el templo donde están, entran allí hombre ni muger en tanto que allí están, sino solamente los muchachos pequeños que les llevan é dan de comer.' Oviedo, Hist. Gen., tom. iv., p. 47.
[XI-93] Torquemada, Monarq. Ind., tom. i., p. 330.
[XI-94] Peter Martyr describes this edifice as follows: 'Within the viewe of their Temples there are diuers Bases or Pillers like the Pulpittes ... which Bases consist of eight steppes or stayres in some places twelue, and in another fifteene.' Dec. vi., lib. vi.
[XI-95] Oviedo, Hist. Gen., tom. iv., pp. 46-7, 53, 56, 93-4, 98, 101; Peter Martyr, dec. vi., lib. vii.; Gomara, Hist. Ind., fol. 265-6; Herrera, Hist. Gen., dec., iii., lib. iv., cap. vii.; vol. ii., pp. 708-10, 715, of this work.
[XI-96] Oviedo, Hist. Gen., tom. iv., pp. 55-6; Herrera, Hist. Gen., dec. iii., lib. iv., cap. vii., lib. v., cap. xii.; Gomara, Hist. Ind., fol. 256.
[XI-97] Brasseur de Bourbourg says: 'Tamagoz, c'est encore une autre corruption du mot tlamacazqui.' Hist. Nat. Civ., tom. ii., p. 114.
[XI-98] Oviedo, Hist. Gen., tom. iv., pp. 46-7, 53; Andagoya, in Navarrete, Col. de Viages, tom. iii., p. 414; vol. ii., p. 728, of this work. Gomara, Hist. Ind., fol. 265, states that the priests were all married, while Herrera, Hist. Gen., dec. iii., lib. iv., cap. vii., asserts the contrary. The latter view seems more correct when we consider that women were not permitted to enter the temples, and that the high priest and devotees were obliged to leave their wives when they passed into the sanctuary. It is even probable that there was no distinct priesthood, since the temples had no revenues, and the temple service was performed in part at least by volunteers; to this must be added the fact, that although the confessor might not be connected with the temple, yet he ordered penance for its benefit. It must be considered, however, that without regular ministers it would have been difficult to keep up the routine of feasts and ceremonies, write the books of records, teach the children, and maintain discipline.