Read Ebook: The Güegüence; A Comedy Ballet in the Nahuatl-Spanish Dialect of Nicaragua by Brinton Daniel G Daniel Garrison Editor

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rancisco de Bobadilla, in 1528, who took down their replies with as much accuracy as we could expect, and whose narrative has been preserved by the historian Oviedo. They also had retained a knowledge of the Mexican hieroglyphics, and wrote, in books of paper and parchment, their laws and ritual, their calendars and the boundaries of their lands.

The name does not by any means intimate that the Mangues came from Cholula in Mexico, as some ancient, and some modern, writers have hastily supposed; nor is it a proof that they spoke an Aztec dialect, as Ternaux Compans has asserted. So far is this from being the case, the Mangue has no sort of affinity with the Nahuatl, and must stand wholly asunder from it in the classification of American tongues. It has, indeed, a relative to the north, and a close one, the Chapanec or Chiapenec, spoken by the inhabitants of three small villages in Chiapas, the largest of which has given its name to the province. These Chapanecs, by their traditions, still clearly remembered at the time of the Conquest, and preserved by the historian Remesal, migrated from Nicaragua to their more northern home. As they had no connection with the Aztecs, so, also, they were wholly without affinities with the great Maya stock, which extended far and wide over Central America, although the contrary has been recently stated. In fact, among the five different languages which were spoken in the present province of Nicaragua at the time of the discovery, not one belonged to any branch of the Maya group.

My present theme does not extend to a discussion of these various tongues, nor take me further into the ethnology of their locality. It has to do solely with these two nations, the Nicaraguans and the Mangues. The culture-level of the former was nearly as high as that found in the Valley of Mexico. They had a settled government, constructed edifices of stone, sculptured idols, utensils and ornaments out of the same material, were skilled in ceramics, deft in weaving cotton cloth and reed or grass mats, able in war, and thoughtful enough to puzzle their first European visitors with questions as to the stars and the earth, the beginning and the end of things. Careful archaeologists in our own day have searched the territory they inhabited, and many museums contain specimens of what they accomplished in the direction of the arts, and testify to a respectable degree of intellectual advancement.

We know less about the Mangues. They are mentioned as differing in religious rites from the Nicaraguans, and the impression is conveyed that they were in a more primitive condition, but yet with fair claims to be ranked among the cultivated nations of the new world. Among them, in fact, Dr. Berendt located one of the "centres of ancient American civilization," and considered the definite solution of their affiliations as one of the problems of the first order in the ethnology of America. The Spanish historians relate that they had hieroglyphic books, like the Mexicans; that they were rather light in color, careful in dress, setting much store by their long hair, which they sedulously combed, and had an autocratic military government. Their country was thickly peopled, especially that portion of it between the lakes. The district of Managua was almost like a continuous town, so closely were the native houses placed together for nearly ten miles. In fact, it was called one city by the earliest explorers, and Oviedo, who takes pains to criticise these for their tendency to exaggeration, estimated the population of this limited district, at the time of the Conquest, at forty thousand souls.

At present, scarcely any pure-blood remnants of either of these nations can be found, and both languages are practically extinct. When Mr. Squier visited Nicaragua, in 1850, he obtained, with great difficulty, a short vocabulary of the Nahuatl dialect, spoken on the island of Ometepec, in Lake Nicaragua; and, in 1874, Dr. Berendt, only at the cost of repeated efforts, succeeded in securing from a few survivors of advanced ages a moderately full collection of Mangue words and sentences.

To illustrate the practical identity of the Nahuatl of Nicaragua with that of Anahuac, and the Mangue of Nicaragua with that of Chiapas, I will insert two short lists of common words with their equivalents in those four dialects. The first is from Mr. Squier's works above referred to, the second from the manuscripts of Dr. Berendt now in my possession.

ENGLISH. NAHUATL OF NICARAGUA. NAHUATL OF ANAHUAC.

God, teot. teotl. Man, tlacat. tlacatl. Woman, ciuat. ciuatl. Head, tzonteco. totzontecon. Foot, hixt. ycxitl. Dog, izcuindi. itzcuintli. Deer, mazat. mazatl. Rabbit, toste. tochtli. Fire, tlet. tletl. Water, at. atl. House, calli. calli. Maize, centl. centli. Rain, quiavit quiahuitl. Flower, sochit. xochitl. Wind, hecat. ehecatl. Snake, coat. coatl. Eagle, oate. quauhtli. Flint, topecat. tecpatl. Mountain, tepec. tepec. One, ce. ce. Two, ome. ome. Three, ye. yei. Four, nau naui. Five, macuil. macuilli.

ENGLISH. MANGUE OF NICARAGUA. MANGUE OF CHIAPAS.

It needs but a cursory glance at these lists to see that, while there is scarcely a dialectic difference between the two Nahuatl columns, and again between the two Mangue columns, there is absolutely no point of contact between Mangue and Nahuatl.

The linguistic relations of the Mangue or Chapanec tongue have never been ascertained. I have compared it with the principal stocks in the northern continent, as well as with the great Tupi-Guarani stem, which has extensive affiliations in Central America, but without discovering any analogies of value. It does appear, however, to have a certain, though far from close, relationship to the Aymara tongue, spoken in the Peruvian Andes, and especially in the vicinity of Lake Titicaca, the celebrated site of a remarkable ancient civilization. The following list of common words seems to indicate this. The Aymara is taken from the dictionary of that tongue, by Father Ludovico Bertonio, while the dialects of the Mangue are discriminated by N, for Nicaraguan, and C, for Chapanec.

ENGLISH. MANGUE OR CHAPANEC. AYMARA.

Father, poua . pucara. Man, naha . chacha. Child, nasungi . i?asu. Ear, nyuhui . hinchu. Eye, nahte . nahui. Bone, nyui . cayu. Fire, niiu , nyayu . nina. Water, nimbu . vma. River, naju . mayu, jahu. Wind, tihu . thaa. Feathers, lari . lauralua . Maize, nama . ccama. Earth, nekapu . ?eke, clay, yapu, soil. Sky, naku paju . hanac pacha. Blind, saapi . saapi. Dumb, napamu . amu. Great, y?ka . haccha. Bitter, ?tsi . cata. Dead, tuhua . hihua. To eat, koita . kauita . Food, nomota . mamata. To go, ota . aatha. Thou, ?imo . huma. You , ?imecmo . humasa.

There are also various grammatical similarities between the two tongues. Both are highly synthetic; in both the division of nouns is "vitalistic," that is, into animate and inanimate; the numeral system is in both the decimal; in both the possessive pronoun follows the noun; both possess the inclusive and exclusive plural; and others could be mentioned.

It is known that the Aymara partakes largely of the elements of the Qquichua, and by some is classified merely as a dialect of that tongue. Such similarities as appear to exist between Mangue and Aymara are, however, less with the words and forms common to these two Peruvian idioms, but rather more with those wherein the Aymara differs from the Qquichua.

This jargon was carried into the various nations who came into contact with the Spaniards and half-breeds, and hence we may find scattered words traceable to it in many of their tongues, and sometimes formulas of a religious, social or business character. This is strikingly exemplified among the Mangues, and the fact is one of considerable interest in connection with the literary production which is the main topic of this volume. Even to a recent day, in remote haciendas of the Province of Masaya, among the descendants of the Mangues, the traveler might hear the grace before meals, and other short formulas of the Church, spoken in this mixed patois.

The following is a specimen:--

Another specimen is:--

The correct reading of which should probably be--

Probably in none of the Spanish provinces has the Castilian suffered more from such admixture than in Nicaragua. The foreign words are there so numerous that the country patois becomes nearly unintelligible to one acquainted only with the Spanish of the Academy. Here is the verse of a song, for example, in that dialect, which will illustrate how far the amalgamation with the native tongues has gone. The words in italic are either Nahuatl or Mangue:--

"My love, between girlhood and womanhood, My heart is breaking for you. Do not be severe, my loved one." "I am yet unripe, my beloved master."

Another song, in which the lover expresses the strength of his devotion with more force than elegance, has the following verse:--

Which may be freely rendered--

"Were I a little louse, I'd go In your puffed and plaited hair; With you all your toil I'd share; This lazy fellow loves you so."

In this dialect several satirical and political songs have been composed, and, indeed, the licentiate Geronimo Perez, of Masaya, is stated to have printed in it a political pamphlet, which I regret not to have been able to obtain.

One which he saw at Tecoatega, at that time a Nahuatl village, was celebrated at the close of the cacao harvest and in honor of the god of that plant. It offered a curious symbolism, which makes us keenly regret the absence of a full explanation by some learned native. In the centre of the village square a straight pole was set up about forty feet in height. On its summit was placed the image of the god, brilliantly colored, in a sitting position. Around the top of the pole a stout grass rope was tightly wound, its two free ends passing over a wooden platform.

When the ceremony began, about seventy men appeared, some dressed as women, some with masks and head-dresses of feathers, and all painted skillfully on the naked flesh to imitate handsome costumes. They danced in pairs, and sang in chorus certain songs, to the sound of the sacred drums. After about half an hour, two boys, who had been attached to the free ends of the rope, threw themselves from the platform into the air, in such a manner that they turned round and round the pole, unwinding the rope, and thus gradually descended toward the ground. One boy held in one hand a bow, in the other, some arrows; his companion held in one hand a fan or plume of feathers, in the other a mirror, such as the natives made of polished obsidian. As they descended, which, says the narrator, required about as long a time as one might repeat the Creed five or six times, the dancers ceased their song, and only the players on the instruments, some ten or a dozen in number, continued their noise. But, just as the boys, by the increasing length of the unwound cord, touched the soil, all present set up a great shout, and the festival ceased. The cut which I have inserted is taken from Oviedo's history, and represents the performance.

To one familiar with Nahuatl symbolism, the meaning of this ceremony is, in a general way, obvious. The seated divinity on the summit of the pole represents the god of fertility throned in the heavens. The two boys are the messengers he sends to earth; the arrows refer to the lightnings which he hurls below; the feather fan typifies the breezes and the birds; the mirror, the waters and rains. After the mortals have prayed in chants, for a certain season, the god sends his messengers; men wait in suspense their arrival, whether it shall be for good or for ill hap; and as they reach the earth, a shout of joy is raised, for the food has ripened and been gathered in, and the harvest-home is ended.

In the same century the traveler Giralamo Benzoni, who visited Nicaragua about 1540, was much impressed with the native dances. At certain ones, as many as three or four thousand Indians assembled, some dancing, others playing on drums, while others, who formed the chorus, carried on the singing. The dancers displayed great agility, and practiced a large variety of figures. They were ornamented with feathers and plumes, and strings of shells were attached to their arms and legs.

The Mangues of Chiapas, or the Chapanecs, near relatives, as we have seen, of the Mangues of Nicaragua, were famous in the days of Thomas Gage, the English priest, who traveled through Mexico and Nicaragua about 1630, for their dexterity in games and the elaborate scenery of their dramatic representations. "As for acting of Plays," he says, "this is a common part of their solemn Pastimes."

This passion for scenic performances was by no means peculiar to these tribes. It extended throughout almost the whole of the Red Race, and there are many relics of it which have survived. The older authors refer to it frequently, and the early missionaries, finding that they could not extinguish it, sought to turn it to good account by substituting for the native plays, which were idolatrous or licentious, moral and instructive pieces. They encouraged the more intelligent natives and half-breeds to prepare such, and they were acted in connection with church festivals.

Most of these have a religious purpose. Thus, it is still a common custom, in case of sickness or impending danger, to make a vow that, in case of escape, the person will dance before the image of some saint on a certain day, at a certain place, usually at a festival. Such dances are sometimes accompanied with songs or chants of praise, or are performed in silence. The performer is usually masked or in costume.

It would be erroneous to suppose that there is much gaiety in their dances. At least, it is not apparent to foreign eyes. The music is monotonous and almost lugubrious, the singing is all in the minor key, and the motions are dull, mechanical and ungraceful. A European traveler has, indeed, characterized these spectacles rather as an exhibition of profound melancholy, than outbursts of merriment, and has instanced them as a proof of the psychical inferiority of the race!

Some of them, even to this day, as continued by the lower half-caste population, are accused of an indecency which may be a reminiscence of ancient Indian religious rites; for we know that the native Nicaraguans celebrated a festival strictly similar to that in ancient Babylon, so condemned by the prophet, during which every woman, of whatever class, had the right to yield her person to whom she would, without incurring blame or exciting jealousy.

"Atienda, Se?ores, Pongan atencion Del Mangue tiyo Pegro La conversacion."

The theme is an address to the patron saints and the infant Jesus, but the tone is that of a burlesque, rather than a serious composition. The costume of the orator, and his surroundings, the little theatre, the holy infant, etc., are represented in the frontispiece to this work, from a sketch taken from life.

Although most of these are accompanied by songs, and some by dialogues, they do not seem to reach to the height of a plot, or to the depicting of character or emotion. Beside them, however, and no doubt to take the place of original compositions of a similar kind, were complete dramatic creations.

Many of these were religious or historical plays, arranged by the clergy, and offer little of interest. But some were of a secular character, and appear to refer to historical events.

The memoranda that I have obtained from various sources enable me to supply this omission of the distinguished traveler, and to make out the following list, which probably is not exhaustive.

A good description and illustration of it are given by von Tempsky, from whose work I extract them.

"They are still very fond of dancing, and are very good musicians, performing on a peculiar instrument, a native invention of antique date, the Marimba. A long, horizontal stick supports a number of jicaras , arranged near one another, according to size, from two feet in depth to four or three inches. Over the mouth of each of them is drawn a thin piece of bladder, and over it, at the distance of a quarter of an inch, are flat pieces of a very hard wood, arranged like the claviature of a piano. These oblong pieces of wood are supported on a frame of light wood, joined to the long stick that supports the row of jicaras underneath. Two light legs sustain the little piano, partly on the ground, and a hoop connects it with the player, who sits within the hoop, pressing it on a bench.

"Two long drumsticks, with balls of India rubber at their heads, are in the hands of the player, who strikes double notes at every touch of the wooden claviature, with the resounding jicaras underneath. The sound of this instrument is charming, clear, limpid in its tones, like the intonation of a harp string of wire. The Indians produce the justest and sweetest double notes, and blend a rattling tune together in very harmonious chords. Their talent for playing this instrument by ear is astonishing; in a day, they will pick up the most difficult air, and play it with a good deal of expression, accompanied with a chant of their own composition."

This is held in the left hand and struck with the tips of the fingers or the knuckles of the right hand, keeping time to the chant or song of the performer, while he throws himself into striking and extraordinary attitudes. The illustration on the preceding page, from a sketch by Dr. Berendt, shows their manner of performing on this instrument.

From the name, and from what was told of its powers, it was evidently not merely a whistle, but a sort of earthenware flute. Such were known in Peru, and precisely in Nicaragua, on the island of Ometepec, inhabited at the Conquest by the Nahuas, such a musical jar was discovered of late years, and was examined and its musical capacity described by Dr. Berendt in the following words:--

"Held with the two hands, the lower side turned upward, and the four holes managed with two fingers on each side, blowing in the mouth piece yields six different notes. Any two holes covered give the tonica, one only covered the secunda, all open the tertia, and by hard blowing a forced quarta; while all closed produces the dominant in the underlying octave. Three holes closed yield notes not in concordance with the others, varying between an imperfect sext and a diminished septima of the lower octave. But those mentioned as in accordance permit the playing of many varied tunes."

It was capable of rendering various simple tunes.

In the investigations prosecuted in Nicaragua by Dr. J. F. Bransford, he discovered many of these whistles in ancient burial mounds. Indeed, in the district of Nicoya, inhabited at the period of the Conquest by the Mangues, he states that "every body appeared to have been interred with a small earthen vessel and a whistle." The latter are usually of odd shapes, representing some animal.

The following cuts are taken from his report:--

As to the value of the music which was obtained from these instruments, it is difficult to arrive at an opinion from capable judges. Nearly all who have been in a position to study the subject have lacked acquaintance with the scientific principles and developmental history of music as an art.

The music which accompanies the ballets in the G?eg?ence has been written down, and is familiar to many in Nicaragua. I have obtained a portion of it, through the obliging efforts of Dr. Earl Flint, of Rivas, an earnest cultivator in the field of archaeological research. The score appears, however, on examination by competent persons, to be probably of Spanish origin, and it would not be worth while to give more than a specimen of it.

How far beyond the close of the last century we should place the composition of the G?eg?ence is a difficult question. Dr. Berendt, basing his opinion on what he could learn by local tradition, on the archaisms of the Spanish construction, and on other internal evidence, referred it in general terms to the first periods of the Spanish occupation. It is probable that we may assign the early portion of the eighteenth century as the latest date for its composition, and there is some evidence, which I shall refer to in the notes to the text, that a more remote period is not improbable. Of course, it does not contradict this that a few modern expressions have crept into the text. Nothing else could be expected.

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