EMPIRE S CHILDREN: THE PEOPLE OF TZINTZUNTZAN FOSTER 



69 



of the type known as peron are rather disap- 

 pointing in their production. A few capulin 

 trees produce well from mid-May to mid-July, 

 and the fruit sells for a handful for $0.05. A 

 tree known as limilla or limita gives a tiny, bitter 

 fruit in June. The wild tejocote (called Manza- 

 nillo in Tzintzuntzan) is esteemed for its fruit, 

 but is not planted. It is occasionally used, how- 

 ever, as a root for grafting peaches and other 

 fruit. A 2-cm. stem is cut off square, split, the 

 graft placed in the crack, and the joint bound. 

 The fruit of the nopal cactus, the tuna, grows 

 wild or semi-wild. If one is fortunate enough to 

 have such a plant on one's property, the fruit 

 can be sold for $0.05 apiece during the summer 

 months. Of little economic importance, though 

 worthy of mention, are the 100 orange trees 

 and 250 guinda trees planted in the school yard. 

 This attempt to push new crops for Tzintzuntzan 

 has not been carried out, and they will probably 

 have little effect on the life of the community. 



The date of the introduction of European 

 crops into Michoacan is uncertain, but apparent- 

 ly the most important ones were brought shortly 

 after the Conquest. In the Descripcion Geo- 

 grafica of Patzcuaro in 1581 it is said that 

 wheat and barley grew in abundance, and the 

 common fruit trees were the apple, quince, pear, 

 peach "and others brought from Spain" (Tous- 

 saint, 1942, p. 234). 



AGRICULTURAL SUPERSTITIONS AND RITES 



Agricultural superstitions are relatively few. 

 None of the elaborate observances of more 

 primitive peoples of Mexico, such as continence 

 before planting, smoking of the milpa with co- 

 pal, sacrifices to deities, and so forth, are 

 known. A first fruits ceremony is observed by 

 many families; samples of the first field crops, 

 vegetables, and fruits are given to the priest, 

 who blesses them, and then eats or sells them. 

 This is believed to ensure a good harvest. The 

 Tarascans are more prone to this practice, 

 though many of the Mestizos also do it. 



Natividad tells how in her childhood there 

 was a huge fig tree in the patio. The first ripe 

 fruits were presented to the priest, and a second 

 batch sold, and with the money obtained a 

 candle was purchased and lighted in the church 

 "for the souls" of those who had planted the 

 tree. Only then could the family eat. To this 



day Natividad follows the first fruits observ- 

 ance, and extends it to poultry as well. One 

 chick of each new brood is carried to Mass, 

 and then presented to the priest who blesses it. 

 The rest of the brood always grow up, good 

 fortune which is due to her foresight, she be- 

 lieves. Husband Vicente periodically buys a ve- 

 lador, the squat, cup-shaped candles placed be- 

 fore church images in all Mexico, with the 

 proceeds of a batch of pottery, and lights it in 

 the church in honor of Don Vasco de Quiroga, 

 who is popularly, though erroneously, credited 

 with having introduced pottery making in Tzin- 

 tzuntzan. A minor belief is associated with figs: 

 they must never be cut green and cooked with 

 brown sugar to make a sweet. The tree would 

 dry up and die. 



Eclipses of the sun or moon are dangerous 

 for fruit trees, causing the blossoms or green 

 fruit to fall, or the ripening fruit to rot. A 

 small rag of red flannel hung from a branch 

 counteracts the damage. When blossoms are 

 falling, and to set the fruit, many families 

 thread a needle with red thread, stick the needle 

 in the trunk, and wind the thread through the 

 branches. The needle and thread are left until 

 the fruit is ripe. On Saturday before Easter 

 one often beats fruit trees with a stick so that 

 they will produce well. 



Maize and beans are supposed to be harvest- 

 ed when the moon is near full to prevent rot- 

 ting. Some people believe that if women aid in 

 sowing, the crops will be extra good. Never- 

 theless, among the Mestizos at least, women but 

 rarely aid. Twins who sow maize, chayotes, 

 and squash are rewarded with a crop that in- 

 cludes many cuates, or twin fruits. When one 

 is sowing squash, it is wise to avoid the temp- 

 tation to eat some of the seeds; if one eats, the 

 crop will be poor. Cattle are said to have an 

 ocico caliente, a hot snout. If they eat any grow- 

 ing plant, such as chayote, squash, or beans, 

 the plants will grow back with renewed vigor. 

 Horses, sheep, pigs, turkeys, and chickens have 

 ocicos frios, cold snouts, and if they eat grow- 

 ing plants, the plants wilt and die. 



Religious rites connected with maize growing 

 appear to be entirely Catholic. There are three 

 Masses in May, on the 6th, 8th, and 19th res- 

 pectively, known as Misas del buen temporal, 

 at which the litany of San Marcos is the charac- 



