862 



SCIENCE, 



[N. S. Vol XLIII. No. 1120 



their relations, the author concludes that they may 

 be classified in the following groups: (1) The 

 primitive language; the Sinca. (2) Maya-quiehes, 

 Mopan, Choi, ChortI, Queehl, PooonchlQuiche, 

 Caehiquel, ZutijU, Poeomam, Mam, Aguacateca, 

 Ixil, Uspanteca, Chuj y Jacalteca. (3) Languages 

 of Nahuatl origin, Pipil, Alaguilac. (4) Caribes. 



The author studies with care each one of these 

 ethnic groups and the languages which they speak. 



The report contains a bibliography and is ac- 

 companied by photographs of some of the types of 

 Indians of Guatemala. 



Sources of Cuban Ecclesiastical History: Et. Eev. 



Charles Waeeen Cdbrier. 



History of the Cuban Church divided into five 

 periods. Sources for each of these are given by 

 the author, who laments the irreparable loss of 

 manuscripts relating to the earliest history of the 

 church in the West Indies. Among the more noted 

 sources should be mentioned the Archivo Naeional 

 of Havana, especially the large collections of 

 manuscripts in Escota's library. 

 The Social Revolution of the Eighteenth Century 



in South America: Bernard Moses. 



The society of Spanish South America at the be- 

 ginning of the nineteenth century had departed 

 widely from that which its founders proposed to 

 establish. A point was reached somewhere in the 

 colonial history where the ideals of the mother 

 country ceased to dominate completely the life of 

 the colonies. The greater part of Spain's con- 

 structive work in colonizing was done in the mid- 

 dle period of her colonial history. 



Spain aimed to reproduce the European form of 

 society in America: class distinctions, a titled no- 

 bility, feudalism, and a state church with great 

 authority. When the colonies had become con- 

 scious of their individuality as communities, the 

 influence of their environment led them to revolt 

 against a social organization suited only to other 

 circumstances. This revolt was strengthened by 

 Spain's excluding Creoles and mestizos from high 

 office, in spite of their fitness. Growth of mestizo 

 class was encouraged by preventing unmarried 

 Spanish women from emigrating. In spite of lo- 

 cal differences among populations of different dis- 

 tricts, the Creoles, mestizos, and the more culti- 

 vated free Indians were thrown into one class by 

 the action of the Spanish government. This union 

 was favored by the fact that Spain had adopted 

 the Indians as an element of colonial society. 

 Primary elements of that society were the en- 



comenderos and their Indian dependents. A mid- 

 dle class grew later, composed of landless Creoles, 

 mestizos and free Indians. The upper class em- 

 braced Spanish officials, the nobility, and the 

 clergy. The creole-mestizo class grew by natural 

 increase faster than the Spanish class by immi- 

 gration. The line of separation became fixed, with 

 the more rapid growth on the part of the creole- 

 mestizo class. The physical growth was not more 

 rapid than the growth of new ideals and new as- 

 pirations; whence the holders of ancient Spanish 

 ideals became a declining minority. 



Spain's persistence in governing according to 

 her established rigid, exclusive policy drove the 

 two sections of the popxilation farther and farther 

 apart. When the creole-mestizo class became con- 

 scious that its interests were opposed to the pur- 

 poses of the Spanish government, the social revo- 

 lution was complete on its spiritual side. The 

 later discussions, agitation, rebellions and military 

 campaigns were only required to convince Spain 

 and the world of the reality of the change. 

 A Forgotten Cereal of Ancient America: W. E. 



Safpord. 



Among the tributes paid to Montezuma by the 

 various pueblos of Mexico were maize, beans, 

 cacao, capsicum peppers, maguey syrup and bees' 

 honey, salt, salvia seeds called chian, and huautli 

 or guautli. Concerning the last-named, Albert 

 Gallatin wrote as follows: "I can not discover 

 what is meant by guautli. It is interpreted as 

 being semilla de bledo; but I am not aware of any 

 other native grain than maize having been, be- 

 fore the introduction of European cereals, an 

 article of food of such general use, as the quantity 

 mentioned (an annual tribute of 18 granaries full, 

 each granary containing about 9,000 bushels) 

 seems to indicate." 



This seed was described in 1629 by Hernando 

 Ruiz de Alarcon as "smaller than mustard seed" 

 and ripening when the temprano maize begins to 

 tassel. The Mexicans made of it certain dump- 

 lings {hollos), "which in their language they 

 called tzoalli, and these they eat cooked like their 

 tortillas." It was of these seeds, ground and 

 made into paste, or dough, and mixed with agave 

 syrup, that they made certain idols in human 

 shape which they placed upon altars and to which 

 they made offerings of pulque, incense and lighted 

 candles or splints of pitch-pine {ocotillos). The 

 following day the idols were divided into small 

 pieces and administered to the worshippers like 

 communion. Padre Acosta (1590) speaks at 



