no-tlacat, “the sign under which I was born,” i. e., the astrological day-sign. From this came the verb tonalpoa, to count or estimate the signs, that is, to cast the horoscope of a person; and tonalpouhque, the diviners whose business it was to practice this art.11-†

These tonalpouhque are referred to at length by Father Sahagun.11-‡ He distinguishes them from the naualli, though it is clear that they corresponded in functions to the nagualistic priests of the southern tribes. From the number and name of the day of birth they forecast the destiny of the child, and stated the power or spiritual influence which should govern its career.

The tonal was by no means an indefeasible possession. It was a sort of independent mascotte. So long as it remained with a person he enjoyed health and prosperity; but it could depart, go astray, become lost; and then sickness and misfortune arrived. This is signified in the Nahuatl language by the verbs tonalcaualtia, to check, stop or suspend the tonal, hence, to shock or frighten one; and tonalitlacoa, to hurt or injure the tonal, hence, to cast a spell on one, to bewitch him.

This explains the real purpose of the conjuring and incantations which were carried on by the native doctor when visiting the sick. It was to recall the tonal, to force or persuade it to return; and, therefore, the ceremony bore the name “the restitution of the tonal,” and was more than any other deeply imbued with the superstitions of Nagualism. The chief officiant was called the tetonaltiani, “he who concerns himself with the tonal.” On a later page I shall give the formula recited on such an occasion.

8. There is some vague mention in the Aztec records of a semi-priestly order, who bore the name naualteteuctin, which may be translated “master magicians.” They were also known as teotlauice, “sacred companions in arms.” As was the case with most classes of the teteuctin, or nobles, entrance to the order was by a severe and prolonged ceremony of initiation, the object of which was not merely to test the endurance of pain and the powers of self-denial, but especially to throw the mind into that subjective state in which it is brought into contact with the divine, in which it can “see visions and dream dreams.” The order claimed as its patron and founder Quetzalcoatl, the “feathered serpent,” who, it will be seen on another page, was also the patron of the later nagualists.12-*

The word naualli also occurs among the ancient Nahuas in composition as a part of proper names; always with the signification of “magician,” as in that of Naualcuauhtla, a chief of the Chalcos, meaning “wizard-stick,” referring probably to the rod or wand employed by the magi in conjuration.13-* So also Naualac, the “wizard water,” an artificial lake not far from the city of Mexico, surrounded by ruined temples, described by M. Charnay.13-†

9. The belief in a personal guardian spirit was one of the fundamental doctrines of Nagualism; but this belief by no means connotes the full import of the term (as Mr. H. H. Bancroft has erroneously stated). The calendar system of Mexico and Central America, which I have shown to be substantially the same throughout many diverse linguistic stocks,13-‡ had as one of its main objects, astrological divination. By consulting it the appropriate nagual was discovered and assigned, and this was certainly a prominent feature in the native cult and has never been abandoned.

In Mexico to-day, in addition to his special personal guardian, the native will often choose another for a limited time or for a particular purpose, and this is quite consistent with the form of Christianity he has been taught. For instance, as we are informed by an observant traveler, at New Year or at corn-planting the head of a family will go to the parish church and among the various saints there displayed will select one as his guardian for the year. He will address to him his prayers for rain and sunshine, for an abundant harvest, health and prosperity, and will not neglect to back these supplications by liberal gifts. If times are good and harvests ample the Santo is rewarded with still more gifts, and his aid is sought for another term; but if luck has been bad the Indian repairs to the church at the end of the year, bestows on his holy patron a sound cursing, calls him all the bad names he can think of, and has nothing more to do with him.13-§

10. A Mexican writer, Andres Iglesias, who enjoyed more than common opportunities to study these practices as they exist in the present generation, describes them as he saw them in the village of Soteapan, a remote hamlet in the State of Vera Cruz, the population of which speak the Mixe language. This is not related to the Nahuatl tongue, but the terms of their magical rites are drawn from Nahuatl words, showing their origin. Every person at birth has assigned to him both a good and a bad genius, the former aiming at his welfare, the latter at his injury. The good genius is known by the Nahuatl term tonale, and it is represented in the first bird or animal of any kind which is seen in or near the house immediately after the birth of the infant.

The most powerful person in the village is the high priest of the native cult. One who died about 1850 was called “the Thunderbolt,” and whenever he walked abroad he was preceded by a group of chosen disciples, called by the Nahuatl name tlatoques, speakers or attorneys.14-* His successor, known as “the Greater Thunder,” did not maintain this state, but nevertheless claimed to be able to control the seasons and to send or to mitigate destructive storms—claims which, sad to say, brought him to the stocks, but did not interfere with the regular payment of tribute to him by the villagers. He was also a medicine man and master of ceremonies in certain “scandalous orgies, where immodesty shows herself without a veil.”