The mask, the other face, is found in cultures of virtually all peoples and all times. Masks of various types: ceremonial, ritual, funerary and magical are used by Africans, Hindus, Tibetans, Polynesians, Eskimos and Indians, both North American and Mexican. Inasmuch as man, in his long journey on earth, has sought to discover his own personality, which he portrays in an infinite variety of expressions, and since this has not been enough to satisfy his desire of being or feeling what he would have liked to have been, however fleetingly, he then tries to accomplish this through the device of a mask, the other face.

The mask, according to Oto Bihalji-Merin, "is a symbol of man's Protean ability to transform himself, and is also a magical instrument to achieve his desires. He uses it , as well, for other purposes, not only to escape, change or modify his personality, but also in funeral rites, religious ceremonies, in war dances, in healing, exorcism, witchcraft - many and varied uses to satisfy mystical or religious emotions, even though it is not possible to make a definite distinction between what is sacred and what is profane, what is magical and what is real."

One may safely assume that the first masks were used to worship the dead, in funeral rites, since prehistoric man surely found "the act of dying both incomprehensible and overwhelming, the enigma of human destiny."

In the pre-Columbian world there existed a profound feeling towards the worshipping of the dead, and in funeral ceremonies the mask held a place of its own. In Mexico, the hairless dog, the common escuintle, had the mission of conducting the dead person to the world of the unknown wearing a Xolotl mask which granted it supernatural powers. During the Cocom domination in Yucatan, making masks with resins and the skulls of deceased princes and nobles was a common practice.

There are extraordinary similarities in the essence of masks, their inspiration and admixture of sources, as well as an extraordinary likeness of form and detail even though they may belong to cultures separated by oceans and continents.

Among many remarkable coincidences, one worth mentioning is the custom of certain tribes from the Northeastern United States of destroying their masks, just as the Cora tribes from the state of Nayarit in Mexico do, once the Holy Week ceremonies have ended. This can be a mere coincidence, but perhaps there exists a certain distant connection between these tribes, or they may possibly be branches or descendants of one another. In some places in Mexico, just as in certain North American tribes, the masks belong to the family who manufactured them as part of their property, and are handed down from generation to generation, being considered quite valuable and of great social prestige. The Pueblo Indians put masks on their gods just as the pre-Columbian Mexicans did.

Unfortunately, precise data on the history and use of masks in pre-Hispanic Mexico is practically inexistent, since it largely consists of reports from Spanish chroniclers who witnessed a number of rites, ceremonies and dances perhaps not understanding their significance and purpose. The destruction of the indigenous writings, such as strips, rolls, maps, lists or registers, known as codex, put an end to any possibility of acquiring factual information, since there are only 21 of these codex in existence. "The few codex which were not ravaged by water and sun, "wrote Garibay", would be burned as victims of another conquest, here not comprehended."

Friar López de Cogolludo, a Fransiscan monk, wrote on how Friar Diego de Landa, fearing idolatry, had his people bring to the village of Mani "all of the Indian's books and ancient writings they could find, so as to separate the Indians from any time or memory of their ancient rites; all of this cultural wealth was burned publicly on the day of the auto-da-fe, and in doing so, they also burned the histories of their ancient times."

In The Mixtec Kings and Queens, Alfonso Caso states that "it does not seem just, after having burned their history books, to say they did not have any history." He was referring to the burning and destruction of documents from the archives of Texcoco and the auto-da-fe at Mani, where the history of the pre-Hispanic peoples disappeared forever.

Sahagún wrote in his General History of the Affairs of New Spain, referring to the attire of the gods, and specifically to that of Yautl-Tlacochealco, which is one of Tezcatlipoca's (war god of the Aztecs) names:

"His mask is richly decorated, his legs streaked
with black, wearing a long straw ring on his lip,
and ear-hoops of gold.
His tall headdress made from reeds, with its crest
of heron feathers and quetzal plumes.
His hand wrapped round with cords edged in red.
His snail shell necklace, his little bells, his white
sandals.
His shield with paper paintings, and in one hand
his mirror."

This vivid description adds little to our knowledge on masks, but it lets us know they should not be considered separately but as part of a whole, enriched by clothing, ornaments and jewelry, etc. This magnificent figure must have been an impressive sight, completely covered by mask and finery, totally blotting out the individual's personality. This is in striking contrast to the ancient personages of Hellenic tragedies, clothed in white togas with impeccable vertical lines, and the plastic austerity of their masks, with stylized features set in expressions of tragedy, pain or happiness.

A curious and interesting historical fact sheds light on how the use of masks at times became a source of considerable concern to the authorities. In Spain, in 1716, their use was prohibited, under penalty of a 1000 ducat fine. In 1745, the prohibition was reiterated, and the penalty was increased. During the Middle Ages, the Catholic Church condemned masks as instruments of excess and orgy, probably because of the debauchery during Carnaval celebrations. In Mexico, a 1731 decree issued by Viceroy Don Juan de Acuña, prohibited the use of masks not only during Carnival celebrations and Spanish carnestolendas (three days of celebration before Ash Wednesday), but also in native dances. Probably one of the reasons in prohibiting them was due to the splitting or hiding of the individual's personality under the influence of copal and sotol, tesgüino, pulque, and, more subtle and profound, by the use of sacred herbs such as peyote, marijuana and hallucinogenic mushrooms.

This page is but a glimpse of the ancient mask making tradition, present throughout the history of mankind. Today, mask making by Mexican Mascareros is in danger of disappearing, along with many other indigenous customs. During these past 10/15 years, Mexico has been struggling to become a part of the first world countries. A greater and truer Democracy is also developing alongside the consolidation of a strong economy, but a very important issue has been neglected, and that is the conservation of our Mexican Culture. We must learn to nourish and strengthen any and all links with our past. The twentieth Century brought changes and technologies for the benefit of mankind in leaps and bounds. Somewhere along this past century we lost sight of many of the most important issues. Native Cultures are as "nonrenewable" as forests, oil and animal species. Sadly enough, there has been a greater interest in developing the use of oil than in developing the care for ancient cultures.

We mention forests as a nonrenewable resource because, thanks to man's over exploitation without the required renovation, forests are disappearing in much the same manner as animal species and oil.

Let us know if you would be interested in reading more on masks.
Your feedback is appreciated!

COMOSA TRANSLATIONS.

This page is in memory of
Grandma Butch, Grumpy Grandpa and Johnnie.

BACK TO COMOSA TRANSLATIONS & LAID-BACK PRODUCTIONS