to the genus Solanum, of which the deadly night-shade is a familiar species. He speaks of its use in the sacred rites in these words:

Of the two plants mentioned, the ololiuhqui and the peyotl, the former was considered the more potent in spiritual virtues. “They hold it in as much veneration as if it were God,” says a theologian of the seventeenth century.9-* One who partook of these herbs was called payni (from the verb pay, to take medicine); and more especially tlachixqui, a Seer, referring to the mystic “second sight,” hence a diviner or prophet (from the verb tlachia, to see).

Tobacco also held a prominent, though less important, place in these rites. It was employed in two forms, the one the dried leaf, picietl, which for sacred uses must be broken and rubbed up either seven or nine times; and the green leaf mixed with lime, hence called tenextlecietl (from tenextli, lime).

Allied in effect to these is an intoxicant in use in southern Mexico and Yucatan, prepared from the bark of a tree called by the Mayas baal-che. The whites speak of the drink as pitarilla. It is quite popular among the natives, and they still attribute to it a sacred character, calling it yax ha, the first water, the primal fluid. They say that it was the first liquid created by God, and when He returned to His heavenly home He left this beverage and its production in charge of the gods of the rains, the four Pah-Ahtuns.9-†

5. Intoxication of some kind was an essential part of many of these secret rites. It was regarded as a method of throwing the individual out of himself and into relation with the supernal powers. What the old historian, Father Joseph de Acosta, tells us about the clairvoyants and telepaths of the aborigines might well stand for a description of their modern representatives:

Plants possessing similar powers to excite vivid visions and distort the imagination, and, therefore, employed in the magical rites, were the thiuimeezque, in Michoacan, and the chacuaco, in lower California.10-†

6. In spite of all effort, the various classes of wonder-workers continued to thrive in Mexico. We find in a book of sermons published by the Jesuit Father, Ignacio de Paredes, in the Nahuatl language, in 1757, that he strenuously warns his hearers against invoking, consulting, or calling upon “the devilish spell-binders, the nagualists, and those who conjure with smoke.”10-‡

They have not yet lost their power; we have evidence enough that many children of a larger growth in that land still listen with respect to the recitals of the mysterious faculties attributed to the nanahualtin. An observant German traveler, Carlos von Gagern, informs us that they are widely believed to be able to cause sicknesses and other ills, which must be counteracted by appropriate exorcisms, among which the reading aloud certain passages of the Bible is deemed to be one of the most potent.10-§

The learned historian, Orozco y Berra, speaks of the powers attributed at the present day to the nahual in Mexico among the lower classes, in these words:

7. As I have said, nowhere in the records of purely Mexican, that is, Aztecan, Nagualism do we find the word nagual employed in the sense given in the passage quoted from Herrera, that is as a personal guardian spirit or tutelary genius. These tribes had, indeed, a belief in some such protecting power, and held that it was connected with the day on which each person is born. They called it the tonalli of a person, a word translated to mean that which is peculiar to him, which makes his individuality, his self. The radical from which it is derived is tona, to warm, or to be warm, from which are also derived tonatiuh, the sun. Tonalli, which in composition loses its last syllable, is likewise the word for heat, summer, soul, spirit and day, and also for the share or portion which belongs to one. Thus, to-tonal is spirit or soul in general; no-tonal, my spirit; no-tonal in ipan