Censers and Incense of Mexico and Central America

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Government Printing Office, 1912 - Censers - 29 pages
 

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Page 135 - ... (Sahagun, p. 630.) See also Torquemiula Monarcliia, vol. 11, p. 266. i Bancroft, Native Races, vol. 2, pp. 322-323. was put in his right hand, and into his left a bag of copal, and thus accoutred and provided, he proceeds to incense the god Huitzilopochtli."1 In the feast of Tezcatlipoca priests incensed the idol, praying that their prayers might rise to heaven as the smoke of the burning copal.2 Incense played an important part in marriage ceremonies, and the contracting parties as well as the...
Page 118 - ... room, filleth the thatch and the rafters so with sut, that all the room seemeth to be a chimney. The next unto it, is not free from smoak and blackness, where sometimes are four or five beds according to the familv.
Page 109 - STATIONARY. (a) Tribal, society, and family fireplaces, fire boxes, and fire altars. Several ideas are involved in this division, such as preservation and renewal of fire for the health and well-being of the larger and smaller social units or religious organizations, as well as the beings themselves; sacrifice to fire by various oblations, with the idea of 1 Moeurs des sauvages americains, vol.
Page 134 - It was powdered and mixed with incense and formed into pellets which were carried in a pouch by officiating priests. In other parts of the United States artemesia, the balsam root, cedar tops, sweet grass, and, among the Siksika, a sweet gum of some kind were burned for incense.4 There must exist...
Page 111 - Usually upon them living victims were immolated and it was the custom to throw into the brazier fire the ashes and unconsumed incense from the portable censers together with the paraphernalia and offerings which had been employed in ceremonies.
Page 130 - ... carefully prepared to insure purity, and secured from the ancient wood drill, from lightning, lens, mirror, or other consecrated or supernatural source. New fire is kindled by the Lacandones of Chiapas by wood friction for use in consecrating censers and igniting copal burned at that time! The new fire is thought by the Lacandones to be efficacious in healing sickness, the soot collection on palm leaves being the common method, but a stone heated in the fire and used to warm water...
Page 126 - ... important and valuable paper on aboriginal pipes and smoking customs,1 Mr. JD McGuire has brought together by far the largest collection of information on this subject. The pipe, this author has pointed out, antedates the use of narcotic herbs, such as tobacco, and he concludes that "the importance of smoke appears to have been chiefly, if not entirely, due to its supposed medicinal properties.
Page 137 - HOUGH. 137 constellation. They said that one who did not bear these marks at the hour of death -would live in hell for the production of fire because they would light it over his wrist by the same...
Page 110 - Great stone braziers, generally of hourglass shape, erected on masonry bases before temples or shrines. (Mexico.) Stone basins borne by animal or human figures placed at shrines or sacred locations. (Chiapas, Yucatan, Mexico; Costa Rica; Honduras; and Guatemala.) Circular stones on short pediments or caryatides; "altars" of shrines, in temples. (Yucatan and Honduras.) (c) Large pottery vessels of hourglass shape ornamented with masks, bands, knots, knobs, and spurs, and painted in colors. Placed...
Page 131 - Lacandones to be efficacious in healing sickness, the soot collection on palm leaves being the common method, but a stone heated in the fire and used to warm water renders the latter a panacea for fever. The phenomena which accompany combustion are so familiar that the man of our times passes over the marvel of smoke, flame, and ashes without analysis or comment. To the man of a certain stage of advancement we may suppose that the wonder of the birth, life, and death of fire was a vivid reality ;...

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