Chapter 11

FOOTNOTES:[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]"Loschaceseran 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 MayaAhkin, que se deriva de un verbokinyah, 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 thetepeizquintefor 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 Mexicancipactlifigure is a symbol of the earth or underworld. The usual form of the day symbol in the Mexican codices is shown in plateLXIV, 16, and more elaborately in plateLXIV, 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.XXXVIIIof 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]SeeMemoirs 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 orbraseros."—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]SeeTozzer, 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 llamadacopal, 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 everyHanal 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. (SeeTozzer, A comparative Study of the Mayas and the Lacandones, pp. 47-48.)See alsoCogolludo, 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 theirbraseros. (SeeTozzer, 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.

[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."

"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]"Loschaceseran 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 MayaAhkin, que se deriva de un verbokinyah, 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.

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.

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 thetepeizquintefor 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.

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.

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 Mexicancipactlifigure is a symbol of the earth or underworld. The usual form of the day symbol in the Mexican codices is shown in plateLXIV, 16, and more elaborately in plateLXIV, 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.

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.XXXVIIIof 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.

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]SeeMemoirs 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."

[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.

"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 orbraseros."—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]SeeTozzer, 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."

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 llamadacopal, 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."

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 everyHanal 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. (SeeTozzer, A comparative Study of the Mayas and the Lacandones, pp. 47-48.)See alsoCogolludo, 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."

See alsoCogolludo, 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.

[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 theirbraseros. (SeeTozzer, 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.

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