38.

This is an illustration of a grand debauch which a pueblo called Tepuztlan celebrates as a ceremony. The custom was that when any Indian dies drunk, the others of this pueblo held a grand ceremony, with axes of copper, which they use for cutting wood, in their hands. This pueblo is part of Yauhtepec, [and its inhabitants were] vassals of the Marquis of the Valley.

39.

This demon is one of the four hundred demons of drunkeness already spoken of. He is called Yautengante.

40.

This is another of the same series (that is, of the drunken gods). His name is Tultegate.

41.

This was another of the four hundred whom the Indians called gods of wine and of drunken people, namely, Poctegatl, because it was like medicine to them, this wine was.

42.

This demon is like those just mentioned. He is called Tezcaçongatl. .

43.

This demon is called Tlaltegayoa, in which ceremony (the one celebrated to this demon) there goes in front an Indian dressed in the skin of a female monkey, for which animal their word is cuçumate.

44.

The accompanying demon is called Colhuaca cuigatl.

45.

This accompanying demon was called Totul tegatl.

46.

The accompanying demon was called Mayavel that is, "Maguey' because the juice which came out of the maguey was intoxicating and they dance.

47.

The following demon was called Tilichuçi.

48.

This is a game which the Indians play. They call it patole. It is like a game of dice, played upon a painted mat, as in the accompanying pic. ture. Those who are masters at this game invoked this demon, whom they call Macuilsuchitl, that is, "Five Roses.'' They invoked him in order that he should give them a winning day.

49.

This demon is one of the gods which the Indians believe in. His name was Queçalcoatl, or "Feathered Serpent." He is considered the god of the Breeze. They represented his face from the nose down as wood, in the form of a trumpet, through which blew the wind, which they say was from this god. On top of his head they place a cap of tiger skin, and from it there issued as a crest, a bone, to which were attached many feathers of ducks native to the country, called xumutl; and last of all there was attached by its beak a bird which they call vicicili [humming bird]. When this festival was observed the Indians offered to this idol ayutli, certain (melons of the country). Of this one they say that he was the son of another god whom they call Mictlan tecutli who is lord of the place of the dead; and son also of another idol which they call Xulutl, that is, a sort of bread which they have, made of blite and maize.

51.

The accompanying figure represents also one of the four hundred gods which they call gods of the drunken. They call him Yadilçi.

52.

This demon they have as a god. He is called Techalotl which is the name of an animal like a little skunk. These animals live between the rocks in holes. This is not one of the four hundred drunken gods.

53.

This illustration is the figure of a demon whom the Indians have for the god of the place where the dead went. This place they call Michtlan, that is, "place of the dead." This word certain interpreters have appropriated for the idea "hell.” This is a great mistake, for the Indians had no word for that idea. Thus when the Friars preached to them that if they were ill-observers of the faith of God, "they would go to Mictlan,” it does not matter to the Indians, because in any case they expected to go there. Rather than to use the word Ichatlaca teculotl, that is "to go to the house of the Devil," the Indians say merely Mictlan tecutl, or "Lord of the Place [of the Dead]."

54.

This illustration is an illustration of what occurred when a ruler or principal man dies; namely, they wrapped him in a shroud seated on his haunches, as the Indians are accustomed to sit. And his relatives gather much wood. Then they incinerate him, as the ancient Romans were accustomed to do it, in the time of their heathenism. Before him they sacrificed one or two slaves, so that they could bury them with him, after they had burned them. Also in certain parts of the country where so doing was the custom, there were buried with them their women; for they said that yonder these women were to wait on them. They buried each man's treasure also, in cases where they have any.

55.

This illustration is an illustration of the same observance. The dead man's children and relatives wailed for him. They also gave him cavavatl [cacao, chocolate] for his journey. The figure which represents this is the second of the two on the following page.

The first illustration represents the place where they buried the dead. Accordingly here are the remains.

56.

This picture represents the observances held when a merchant has died. They cremate him and bury him with his effects, and tiger-skins and anything else he possessed, putting around him in a circle the guitaras and gold and oyeles and fine stones which they had; and feathers, as though in Mictlan (which is their name for the place of the dead) he might have use for this property.

57.

This figure represents the observances held when a young man died. That which they set out for him was tamales and beans. They also gave him to carry on his back a load of paper if he had it. He also had tied on like a plume a paper, which they call amatl. But with all this burden or heap of things he was to go to meet the Lord of Mictlan.

58.

This is a staff which has on it a drapery, like the Manga de Cruz like those which they make here of feathers. The device was among these Indians used like a banner, which they set up in front of the temple when they sacrifice. It is the first thing in the following picture. The rest of the picture represents the scene when they sacrifice Indians-how they

take the victim up to the top and throw him on his shoulders upon a stone and cut out his heart. Another man holds him by the feet so that he shall not struggle. It was the tlamacaz, that is the chief of the executioners, who killed him. In order to do this, he tied up his head and his hair with a white mantle, in order to cut out the heart and anoint with it the snout of the demon.

59.

This picture is when they elevate someone to be a lord or official, or to hold some honorable office in their state. Let us note what they did first when they elevated a man to be a lord of this sort. He stood unclothed, naked, before certain ones who spoke and said how, and with what solicitude, he should exercise his office. Him they placed in front of the demon whom they hold to be the god of fire, called Xucteutl, where they offer sacrifice of incense which they call copale. They give him a new name, and he loses the one which he formerly had. They order him to sleep one night to the middle of the night or of the sky, naked, without any covering. They gave him as insignia to denote his office a mantle and a receptacle of yellow gourd with colored streamers through its handles, and like a burden they hung it around his neck. They place him thus burdened before the demon mentioned above, where he promises faithfulness in his office, and to serve him [the divinity] and to sweep his courtyard, himself or his subjects. He fasts four days, eating only bread and water toward evening, this and nothing else. Every time that anybody, being ordered, goes anywhere, they give him drink, to him and to those who go with him.

60.

This is a representation of what happened when the Indians held a memorial ceremony for their dead, in the festival which they call Tititl. As was said (in speaking of this festival on a previous page) concerning the figure of him for whom the observances were held, it was like that which is herewith represented. . . . They put in his nose an affair of blue paper which they call yacaxuitl, that is, "plant nose. Back of his face which is of wood they filled up with chicken feathers, the small white kind. For a crest they put a stick covered with paper, which they call amatl, and on the head for a headdress they put some plants which they call malimali. From the occiput there hangs down another crest which they call pantolole [maize-flag], which is made of paper. Through his shoulders the figure was stuffed with papers, and he had a lip-plug and around his neck there was hung as an ornament a little animal which they call jilotl. The ornament they call xilocuzcatl [maize-jewel], but it was made for this ceremony out of painted paper. There was also a staff