The Pulque-GodsWhen a man was intoxicated with the native Mexican drink ofpulque, a liquor made from the juice of theAgave Americana, he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four hundred, representing the most extreme degree of intoxication. The chiefpulque-gods apart from these were Patecatl and Tequechmecauiani. If the drunkard desired to escape the perils of accidental hanging during intoxication, it was necessary to sacrifice to the latter, but if death by drowning was apprehended Teatlahuiani, the deity who harried drunkards to a watery grave, was placated. If the debauchee wished his punishment not to exceed a headache, Quatlapanqui (The Head-splitter) was sacrificed to, or else Papaztac (The Nerveless). Eachtrade or profession had its own Ometochtli, but for the aristocracy there was only one of these gods, Cohuatzincatl, a name signifying “He who has Grandparents.” Several of these drink-gods had names which connected them with various localities; for example, Tepoxtecatl was thepulque-god of Tepoztlan. The calendar day Ometochtli, which means “Two-Rabbit,” because of the symbol which accompanied it, was under the special protection of these gods, and the Mexicans believed that any one born on that day was almost inevitably doomed to become a drunkard. All thepulque-gods were closely associated with the soil, and with the earth-goddess. They wore the golden Huaxtec nose-ornament, theyaca-metztli, of crescent shape, which characterised the latter, and indeed this ornament was inscribed upon all articles sacred to thepulque-gods. Their faces were painted red and black, as were objects consecrated to them, their blankets and shields. After the Indians had harvested their maize they drank to intoxication, and invoked one or other of these gods. On the whole it is safe to infer that they were originally deities of local husbandry who imparted virtue to the soil aspulqueimparted strength and courage to the warrior. The accompanying sketch of the god Tepoxtecatl (see p. 117) well illustrates the distinguishing characteristics of thepulque-god class. Here we can observe the face painted in two colours, the crescent-shaped nose-ornament, the bicoloured shield, the long necklace made from themalinalliherb, and the ear-pendants.It is of course clear that the drink-gods were of the same class as the food-gods—patrons of the fruitful soil—but it is strange that they should be male whilst the food-gods are mostly female.
The Pulque-GodsWhen a man was intoxicated with the native Mexican drink ofpulque, a liquor made from the juice of theAgave Americana, he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four hundred, representing the most extreme degree of intoxication. The chiefpulque-gods apart from these were Patecatl and Tequechmecauiani. If the drunkard desired to escape the perils of accidental hanging during intoxication, it was necessary to sacrifice to the latter, but if death by drowning was apprehended Teatlahuiani, the deity who harried drunkards to a watery grave, was placated. If the debauchee wished his punishment not to exceed a headache, Quatlapanqui (The Head-splitter) was sacrificed to, or else Papaztac (The Nerveless). Eachtrade or profession had its own Ometochtli, but for the aristocracy there was only one of these gods, Cohuatzincatl, a name signifying “He who has Grandparents.” Several of these drink-gods had names which connected them with various localities; for example, Tepoxtecatl was thepulque-god of Tepoztlan. The calendar day Ometochtli, which means “Two-Rabbit,” because of the symbol which accompanied it, was under the special protection of these gods, and the Mexicans believed that any one born on that day was almost inevitably doomed to become a drunkard. All thepulque-gods were closely associated with the soil, and with the earth-goddess. They wore the golden Huaxtec nose-ornament, theyaca-metztli, of crescent shape, which characterised the latter, and indeed this ornament was inscribed upon all articles sacred to thepulque-gods. Their faces were painted red and black, as were objects consecrated to them, their blankets and shields. After the Indians had harvested their maize they drank to intoxication, and invoked one or other of these gods. On the whole it is safe to infer that they were originally deities of local husbandry who imparted virtue to the soil aspulqueimparted strength and courage to the warrior. The accompanying sketch of the god Tepoxtecatl (see p. 117) well illustrates the distinguishing characteristics of thepulque-god class. Here we can observe the face painted in two colours, the crescent-shaped nose-ornament, the bicoloured shield, the long necklace made from themalinalliherb, and the ear-pendants.It is of course clear that the drink-gods were of the same class as the food-gods—patrons of the fruitful soil—but it is strange that they should be male whilst the food-gods are mostly female.
The Pulque-GodsWhen a man was intoxicated with the native Mexican drink ofpulque, a liquor made from the juice of theAgave Americana, he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four hundred, representing the most extreme degree of intoxication. The chiefpulque-gods apart from these were Patecatl and Tequechmecauiani. If the drunkard desired to escape the perils of accidental hanging during intoxication, it was necessary to sacrifice to the latter, but if death by drowning was apprehended Teatlahuiani, the deity who harried drunkards to a watery grave, was placated. If the debauchee wished his punishment not to exceed a headache, Quatlapanqui (The Head-splitter) was sacrificed to, or else Papaztac (The Nerveless). Eachtrade or profession had its own Ometochtli, but for the aristocracy there was only one of these gods, Cohuatzincatl, a name signifying “He who has Grandparents.” Several of these drink-gods had names which connected them with various localities; for example, Tepoxtecatl was thepulque-god of Tepoztlan. The calendar day Ometochtli, which means “Two-Rabbit,” because of the symbol which accompanied it, was under the special protection of these gods, and the Mexicans believed that any one born on that day was almost inevitably doomed to become a drunkard. All thepulque-gods were closely associated with the soil, and with the earth-goddess. They wore the golden Huaxtec nose-ornament, theyaca-metztli, of crescent shape, which characterised the latter, and indeed this ornament was inscribed upon all articles sacred to thepulque-gods. Their faces were painted red and black, as were objects consecrated to them, their blankets and shields. After the Indians had harvested their maize they drank to intoxication, and invoked one or other of these gods. On the whole it is safe to infer that they were originally deities of local husbandry who imparted virtue to the soil aspulqueimparted strength and courage to the warrior. The accompanying sketch of the god Tepoxtecatl (see p. 117) well illustrates the distinguishing characteristics of thepulque-god class. Here we can observe the face painted in two colours, the crescent-shaped nose-ornament, the bicoloured shield, the long necklace made from themalinalliherb, and the ear-pendants.It is of course clear that the drink-gods were of the same class as the food-gods—patrons of the fruitful soil—but it is strange that they should be male whilst the food-gods are mostly female.
The Pulque-GodsWhen a man was intoxicated with the native Mexican drink ofpulque, a liquor made from the juice of theAgave Americana, he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four hundred, representing the most extreme degree of intoxication. The chiefpulque-gods apart from these were Patecatl and Tequechmecauiani. If the drunkard desired to escape the perils of accidental hanging during intoxication, it was necessary to sacrifice to the latter, but if death by drowning was apprehended Teatlahuiani, the deity who harried drunkards to a watery grave, was placated. If the debauchee wished his punishment not to exceed a headache, Quatlapanqui (The Head-splitter) was sacrificed to, or else Papaztac (The Nerveless). Eachtrade or profession had its own Ometochtli, but for the aristocracy there was only one of these gods, Cohuatzincatl, a name signifying “He who has Grandparents.” Several of these drink-gods had names which connected them with various localities; for example, Tepoxtecatl was thepulque-god of Tepoztlan. The calendar day Ometochtli, which means “Two-Rabbit,” because of the symbol which accompanied it, was under the special protection of these gods, and the Mexicans believed that any one born on that day was almost inevitably doomed to become a drunkard. All thepulque-gods were closely associated with the soil, and with the earth-goddess. They wore the golden Huaxtec nose-ornament, theyaca-metztli, of crescent shape, which characterised the latter, and indeed this ornament was inscribed upon all articles sacred to thepulque-gods. Their faces were painted red and black, as were objects consecrated to them, their blankets and shields. After the Indians had harvested their maize they drank to intoxication, and invoked one or other of these gods. On the whole it is safe to infer that they were originally deities of local husbandry who imparted virtue to the soil aspulqueimparted strength and courage to the warrior. The accompanying sketch of the god Tepoxtecatl (see p. 117) well illustrates the distinguishing characteristics of thepulque-god class. Here we can observe the face painted in two colours, the crescent-shaped nose-ornament, the bicoloured shield, the long necklace made from themalinalliherb, and the ear-pendants.It is of course clear that the drink-gods were of the same class as the food-gods—patrons of the fruitful soil—but it is strange that they should be male whilst the food-gods are mostly female.
The Pulque-Gods
When a man was intoxicated with the native Mexican drink ofpulque, a liquor made from the juice of theAgave Americana, he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four hundred, representing the most extreme degree of intoxication. The chiefpulque-gods apart from these were Patecatl and Tequechmecauiani. If the drunkard desired to escape the perils of accidental hanging during intoxication, it was necessary to sacrifice to the latter, but if death by drowning was apprehended Teatlahuiani, the deity who harried drunkards to a watery grave, was placated. If the debauchee wished his punishment not to exceed a headache, Quatlapanqui (The Head-splitter) was sacrificed to, or else Papaztac (The Nerveless). Eachtrade or profession had its own Ometochtli, but for the aristocracy there was only one of these gods, Cohuatzincatl, a name signifying “He who has Grandparents.” Several of these drink-gods had names which connected them with various localities; for example, Tepoxtecatl was thepulque-god of Tepoztlan. The calendar day Ometochtli, which means “Two-Rabbit,” because of the symbol which accompanied it, was under the special protection of these gods, and the Mexicans believed that any one born on that day was almost inevitably doomed to become a drunkard. All thepulque-gods were closely associated with the soil, and with the earth-goddess. They wore the golden Huaxtec nose-ornament, theyaca-metztli, of crescent shape, which characterised the latter, and indeed this ornament was inscribed upon all articles sacred to thepulque-gods. Their faces were painted red and black, as were objects consecrated to them, their blankets and shields. After the Indians had harvested their maize they drank to intoxication, and invoked one or other of these gods. On the whole it is safe to infer that they were originally deities of local husbandry who imparted virtue to the soil aspulqueimparted strength and courage to the warrior. The accompanying sketch of the god Tepoxtecatl (see p. 117) well illustrates the distinguishing characteristics of thepulque-god class. Here we can observe the face painted in two colours, the crescent-shaped nose-ornament, the bicoloured shield, the long necklace made from themalinalliherb, and the ear-pendants.It is of course clear that the drink-gods were of the same class as the food-gods—patrons of the fruitful soil—but it is strange that they should be male whilst the food-gods are mostly female.
When a man was intoxicated with the native Mexican drink ofpulque, a liquor made from the juice of theAgave Americana, he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four hundred, representing the most extreme degree of intoxication. The chiefpulque-gods apart from these were Patecatl and Tequechmecauiani. If the drunkard desired to escape the perils of accidental hanging during intoxication, it was necessary to sacrifice to the latter, but if death by drowning was apprehended Teatlahuiani, the deity who harried drunkards to a watery grave, was placated. If the debauchee wished his punishment not to exceed a headache, Quatlapanqui (The Head-splitter) was sacrificed to, or else Papaztac (The Nerveless). Eachtrade or profession had its own Ometochtli, but for the aristocracy there was only one of these gods, Cohuatzincatl, a name signifying “He who has Grandparents.” Several of these drink-gods had names which connected them with various localities; for example, Tepoxtecatl was thepulque-god of Tepoztlan. The calendar day Ometochtli, which means “Two-Rabbit,” because of the symbol which accompanied it, was under the special protection of these gods, and the Mexicans believed that any one born on that day was almost inevitably doomed to become a drunkard. All thepulque-gods were closely associated with the soil, and with the earth-goddess. They wore the golden Huaxtec nose-ornament, theyaca-metztli, of crescent shape, which characterised the latter, and indeed this ornament was inscribed upon all articles sacred to thepulque-gods. Their faces were painted red and black, as were objects consecrated to them, their blankets and shields. After the Indians had harvested their maize they drank to intoxication, and invoked one or other of these gods. On the whole it is safe to infer that they were originally deities of local husbandry who imparted virtue to the soil aspulqueimparted strength and courage to the warrior. The accompanying sketch of the god Tepoxtecatl (see p. 117) well illustrates the distinguishing characteristics of thepulque-god class. Here we can observe the face painted in two colours, the crescent-shaped nose-ornament, the bicoloured shield, the long necklace made from themalinalliherb, and the ear-pendants.
It is of course clear that the drink-gods were of the same class as the food-gods—patrons of the fruitful soil—but it is strange that they should be male whilst the food-gods are mostly female.