[20-*] Father Lara, in his _Vocabulario Tzendal MS._ (in my possession), gives for medical (medico), _ghpoxil_, for medicine (medicinal cosa), _pox_, _xpoxtacoghbil_; for physician (medico), _ghpoxta vinic_ (the form _vanegh_, person, is also correct). The Tzendal _pox_ (pronounced _pōsh_) is another form of the Quiche-Cakchiquel _pūz_, a word which Father Ximenes, in his _Vocabulario Cakchiquel_ MS (in my possession), gives in the compound _puz naual_, with the meaning, enchanter, wizard. Both these, I take it, are derived from the Maya _puz_, which means to blow the dust, etc., off of something (soplar el polvo de la ropa ó otra cosa. _Dicc. de la Lengua Maya del Convento de Motul_, MS. The dictionary edited by Pio Perez does not give this meaning). The act of blowing was the essential feature in the treatment of these medicine men. It symbolized the transfer and exercise of spiritual power. When Votan built his underground shrine he did it _à soplos_, by blowing (Nuñez de la Vega, _Constitut. Diocesan_, p. 10). The natives did not regard the comet’s tail as behind it but in front of it, blown from its mouth. The Nahuatl word in the text, _tzihuizin_, is the Pipil form of _xihuitzin_, the reverential of _xihuitl_, which means a leaf, a season, a year, or a comet. Apparently it refers to the Nahuatl divinity _Xiuhté cutli_, described by Sahagun, _Historia de Nueva España_, Lib. i, cap. 13, as god of fire, etc. [21-*] _Hicalahau_, for _ical ahau_, Black King, one of the Tzental divinities, who will be referred to on a later page. [21-†] “Mæstros de los pueblos,” _Constitut. Diocesan_, i, p. 106. [23-*] _Historia de Guatemala, ò, Recordacion Florida_, Tom. ii, p. 44, _seq._ [24-*] Gage, _A New Survey of the West Indies_, p. 388, _seq._ (4th Ed.). [25-*] _Le Popol Vuh, ou Livre Sacré des Quichés_, p. 315 (Ed. Brasseur, Paris, 1861). In the Quiche myths, Gucumatz is the analogue of Quetzalcoatl in Aztec legend. Both names mean the same, “Feathered Serpent.” [25-†] Baeza’s article is printed in the _Registro Yucateco_, Vol. i, p. 165, _seq._ [26-*] “Wird ein Kind im Dorfe geboren, so erhält der heidnische Götzenpriester von diesem Ereignisse viel eher Kunde, als der katholische Pfarrer. Erst wenn dem neuen Weltbürger durch den Aj-quig das Horoskop gestellt, der Name irgend eines Thieres beigelegt, Mi-si-sal (das citronengelbe Harz des Rhus copallinum) verbrannt, ein Lieblingsgötze angerufen, und noche viele andere aberglaübische Mysterien verrichtet worden sind, wird das Kind nach dem Pfarrhause zur christlichen Taufe getragen. Das Thier, dessen Name dem Kinde kurz nach seiner Geburt vom Sonnenpriester beigelegt wird, gilt gewöhnlich auch als sein Schutzgeist (_nagual_) fürs ganze Leben.” Dr. Karl Scherzer, _Die Indianer von Santa Catalina Istlavacan_, p. 11, Wien, 1856.