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1.-- Ofrendas. (1)
Con que se hacian ofrendas: con alimentos y con mantas. Se hacian ofrendas tambien con cualquier animalillo, bien
sean guajolotes o pajaros; bien sea con mantas o cualquier cosa que se producia de nuevo; bien sea con mazorcas de maiz,
o con chia, con flores, o con cualquier otra cosa. Y en esta forma hacian la ofrenda: a las mujercitas de madrugada
las despertaban sus madres y padres para que fueran a hacer las ofrendas, llevando los dones en sus manos, tortillitas muy
peque`nas. Iban a hacer sus ofrenda temprano, delante del dios,(2) llevaban las ofrendas en cazuelas,
en eso las ofrecian. Solo en sus casas se hacian las tortillas con que las jovencitas hacian sus ofrendas.
1. HG, T. I, ii, Apendice iii, 1-2 p. 242. HN, VIII, caput xxiii p. 146 (MH fol. 9 r.).
El modo de citar la Historia General de las Cosas de la Nueva Espa'na por Fray Bernandino de Sahagun, (edicion
preparada por A.M. Garibay K., 4 vols., Porrua Mexico, 1956), el es siguiente: primero se indica el tomo; a continuacion
el libro, con numeros romanos en minisculas; despues igualmente el numero del capitulo (o del apendice al libro, si lo tiene);
luego, con cifras arabigas, el numero del parrafo y finalmente la pagina.
Respeto del Codice Florentino (CF), de la Historia General de las Cosas de la Nueva Espa`na (HG), de la
Historia Naturae Maxime Peregrinae (HN) y del manuscrito inedito del Dr. Francisco Hernandez (MH).
2. El texto Nahuatl debido probablemente a las dificultades que tuvo que sufrir Sahagun, presenta
una clara modificacion. En vez de decir 'Delante del Dios' (Ixpan Teotl), dice 'Delante del
Diablo' (Ixpan Diablo). Recuerdense que en Real Cedula de 22 de Abril de 1577 Felipe II ordeno
que se le recogieran a Sahagun todos sus textos y escritos 'por tocar a supersticiones y modo de vivir de estos indios.'
Parece pues indicio de la prudencia de Sagagun el haber impuesto a los escribanos indigenas la modificacion a que se esta
aqui aludiendo.
2.--Tlenamaquiliztli.
Auh inic mochihuaia tlenamaquiliztli: yn ica tlemaitl, zoquitl tlachivalli calcalacho. Uncan contemaia in tlexochtli,
in tlemaco yc conxopiloaya in tlexochtli, yn ocoxupiloque tlexochtli, niman ic contemancopalli yc valquiza in IXPAN
DIABLO, anozo yn ithvalnepantla yn vncan icac tlequaztli zuquitl tlachichivalli. Aun yn omoquetzaco IXPAN
DIABLO, niman nauhcampa quiyava intlemaitl, inic tlapopochvia. ... [Emphasis, mine]
2.-- Ofrenda de fuego. Y como se hacia la ofrenda de fuego: con un sahumador hecho
de barro, con sonajas. Alli colocaban brasas, en el sahumador apoyaban las brasas, cuando ya las apoyaron, enseguida
colocan copal, y vienen a salir ante la figura del dios, o en medio del patio donde estan los braseros hechos de barro.
Y cuando venian a estar ante la figura del dios, entonces hacia los cuatro rumbos (del universo) ofrecian el sahumador,
con lo cual va este humeando. ...
The following is taken from an essay entitled:
The Popol Vuh
The Mythic and Heroic
Sagas of the Kichés of Central America
By
Lewis Spence@: http://www.sacred-texts.com/nam/pvuheng.htm :
And I quote:
[1. In the Mexican text the Spanish word "diablo" has been
interpolated
by the Mexican scribes, as no Mexican word for "devil"
exists. The scribe was, of course, under priestly influence; hence
the
"diablo."]
Please also note: THERE IS NO WORD IN THE NAHUA TONGUE THAT
DESCRIBES ORIGINAL SIN. [O PECADO]
BOOK
III. COMMENTED UPON
We are here engaged with the problem which the origin of man
presented to the Kiché mind, and we
shall find that its solution
bears a remarkable likeness to that of similar American myths. We
seldom hear of one first-created
being. In the creation-myths of the
New World four brothers are usually the progenitors of the human
race. Man in these
myths is nearly always earth-born. He and his
fellows emerge from some cavern or subterranean place, fully grown
and
fully armed. Thus the Blackfoot Indians emerged from Nina-stahu,
a peak in the Rockies. In the centre of Nunne Chaba, the
High Hill,
was a cavern, the house of the Master of Breath, whence came the
Choctaws. The Peruvians came from Pacari
Tambu, the House of the
Dawn, near Cuzco, and an ancient legend of the Aztecâ states that
they came from
[1.
J. W. Fewkes in Jour. Amer. Folk-lore, 1892, p. 33; F. H. Cushing
in "Amer. Anthropologist," 1892, p. 308 et seq.]
{p.
259}
Chicomoztoc, the Seven Caverns, to, the north of Mexico.
We find the first Mayan men speedily engaged in
migration. Such must
always be the life of the unsettled and unagricultural savage. He
multiplies. Gods are given to
each tribe. These he bears to a new
country. In fact we have a complete migration myth in the Third Book
of the "Popol
Vuh," and there are not wanting signs to show that this
migration took place from the cold north to the warm south. The
principal
item of proof in favour of such a theory is, of course, the
statement that the sun was "not at first born," and that at
a later
stage of the journey, when his beams appeared upon the horizon, it
was as a weaker and dimmer luminary that
be seemed to the wanderers
than in after years. The allusion to "shining sand," by the aid of
which they crossed rivers,
may mean that they forded them when
covered with ice. The whole myth is so strikingly akin to the Aztecân
migration-myth
given in the Mexican MS. in the Boturini Collection
(No. 14, see. viii.) that we cannot refrain from appending a short
passage
from the latter:
"This is the beginning of the record of the coming of the Mexicans
from the place called Aztlan.
It is by means of the water that they
came this way, being four tribes, and in coming they rowed in boats.
They built
their huts on
{p. 260}
piles at the place called the Grotto of Quinevayan. It is there from
which the eight
tribes issued. The first tribe is that of the
Huexotzincos, the second tribe the Chalcas, the third the
Xochimilcas,
the fourth the Cuitlavacas, the fifth the Mallinalcas,
the sixth the Chicimecas, the seventh the Tepanecas, the eighth
the
Matlatzincas. It is there where they were founded in Colhuacan. They
were the colonists of it since they landed
there, coming from
Aztlan. . . . It is there that they soon afterwards went away from,
carrying before them the god[1]
Vitzillopochtli, which they had
adopted for their god. . . . They came out of four places, when they
went forward travelling
this way. . . . There the eight tribes opened
up our road by water."
We find a similar myth in the Wallam Olum,
or painted records of the
Lenape Indians. "After the flood," says this record, "the Lenape with
the manly turtle beings
dwelt close together at the cave house and
dwelling of Talli. . . . They saw that the snake land was bright and
wealthy.
Having all agreed, they went over the water of the frozen
sea to possess the land. It was wonderful when they all went
over the
smooth deep water of
[1. In the Mexican text the Spanish word "diablo" has been
interpolated by the
Mexican scribes, as no Mexican word for "devil"
exists. The scribe was, of course, under priestly influence; hence
the
"diablo."]
YOU CAN FIND MANY ESSAYS REGARDING NATIVE RELIGION WRITTEN BY
ANTHROPOLOGIST, AND SO FORTH [ID EST,
WHITE PEOPLE] THAT MIGHT BE OF INTEREST TO YOU:
http://www.sacred-texts.com/nam/index.htm
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