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THE folk-lore tales of the settlement called Milpa Alta, in the Federal District, Mexico, not far from Mexico City, have preserved many legends from old Aztec times, as this community was originally settled by some noble Aztec families fortunate enough to escape with their goods from the Spaniards at the time of the conquest by Cortes. In several of these legends the chalchihuitl (a green stone, often nephrite or jadeite) is mentioned. Thus it is said that when some minor divinity sees fit to confer upon a man or woman the endowments of a tlamatque or "sage," he gave warning of this in a dream, and the truth of the vision was confirmed when, during the ensuing day, the dreamer found on the ground within his enclosure idols of chalchihuitl, or fragments of obsidian, which were believed to have fallen from the sky, this usually occurring during a rainstorm. Evidently the rain had washed them out of the earth or volcanic ash in which they had been buried. These objects were immediately picked up and preserved, as they signified that the person whose dream had thus been verified was admitted to the companionship of the gods. There appears to have followed some initiation ceremony to render definite the consecration of the chosen tlamatque, and this was to be connected with a fiery ordeal, the traces of which in scars or severe burns, and sometimes even in the loss of eyesight, served to recommend the "sage" to those seeking his aid. This was called for in cases of illness and also for the finding of hidden treasure and for predictions of the weather. In attempting to effect cures, the tlamatque made use of pieces of jade as talismans, fortified by elaborate exorcisms and prayers.
Among the lower classes of the Mexican Indian population of Milpa Alta, to cure diseases the aid of a tepo pohque (one who purifies the disease) is sometimes called in. This once very general custom is, however, gradually falling into disuse. The progress of popular scepticism is illustrated by the half-apologetic tone in which this is explained in the words: "If he does no good, he will do no harm, and besides he is so cheap." The healer may be either a man or a woman. One of the most important helps is a chain of chalchihuitl beads. After invocations of the various appearances of Christ and of the Virgin chronicled in local tradition, and of the patron saints (for these Indians are devout Roman Catholics), the healer chooses out a chalchihuitl bead with which he pretends to extract the "air" from the sick person. He successively touches with it the patient's temples, the sides and top of the head, the stomach, and lastly the affected part, at the same time forcibly drawing in his own breath, producing thereby a peculiar noise. The use of the stone is sometimes supplemented by that of two eggs, one being held in each of the healer's hands. A different type or form of chalchihuitl is used for each different disease, and as a final operation the affected part is moistened with alcohol, and then "massaged" with the stone, bathing with a hot decoction of herbs being also resorted to in some cases. |
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Precious Stones Guide Vol 8
>> Milpa Alta and Aztec Legends Concerning Precious Stones
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