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92 last for centuries, and chutes from an old house will sell just as well as new ones.

The more imposing houses afford shelter both to the head of a family and the family saint—for every well-to-do Indian affords himself a saint, whether in the form of a framed print or a sculptured effigy made in Europe or imitated in the country by the clever native carvers in orange-wood. The decoration of the saint's altar on festal occasions is attended to by the women of the family and their female friends, and they often display wonderful if eccentric taste, using chiefly flowers—and amongst these the gorgeous spikes of Bromelias aud Muscae play a prominent part—or fruits, either singly or strung in garlands. They shape curious figures in soft clay and clothe them with variegated petals, or build stiff porches of cane and cover them with green and purple Canna-leaves. If the occasion is one of especial rejoicing money will be spent, some going to the priest to pay for masses, but far the larger amount finding its way to the aguardiente shop. Such private celebrations are, however, not of frequent occurrence, and more generally the functions are limited to keeping the "novena," or nine-days' vigil, before the saint's day, which may be described as a daily prayer-meeting, where if refreshments are offered by the hosts they include only "atol" and "batido" and such-like harmless preparations to the exclusion of stronger drinks.

The history of a family settlement is usually somewhat as follows:—A married Indian will build for himself a rancho of wattle, chute, or stone, according to his wealth or position, and as his family and needs increase will add to it not additional rooms, but separate ranchos one after the other, until, in patriarchal fashion, he lives surrounded by his married sons (rarely more than two in number) and their children, who work and care for him with a devotion that, if filial, is certainly utterly undemonstrative. The parent couple always keep the best house and share it with the favoured saint. When death has at last removed both the old people the heir takes possession of the property and very speedily gets rid of his brothers and their belongings, who then have to find new houses for themselves.

The township of Coban is divided into eleven "barrios" or wards, each named after a different saint; and in the old days, when the Indians were still under priestly management, each "barrio" had its religious community, the membership of which conferred a certain distinction and was confined to Indians of wealth and family. These communities were called "cofradias," and became of great local importance; they owned lands, built houses dedicated to the saint whose name they bore, and in course of time accumulated small funds of money, which they loaned out to members at the trifling