"The love
of dramatic performances was not crushed out in the natives by the
Conquest. In fact, in the Spanish countries, it was turned to
account and cultivated by the missionaries as a means of instructing their
converts in religion... It was even permitted to the more
intelligent natives to compose the text of plays. One such,
manifestly, I think, the work of a native author, in the mixed Nahuatl-Spanish
dialect of Nicaragua, I have prepared for publication. The original
was found by Dr. Berendt, and his copy, without note or
translation, came into my hands.

The play is a light comedy, and is called "The Ballet of the Güegüense or
the Macho-Raton." The characters are a wily old rascal, Güegüense, and his
two sons, the one a chip of the old block, the other a bitter commentator
on the family failings. They are brought before the Governor for entering
his province without a permit; but by bragging and promises the foxy old
man succeeds both in escaping punishment and in effecting a marriage
between his scapegrace son and the Governor's daughter. The interest is
not in the plot, which is trivial, but in the constant play on words, and
in the humor, often highly Rabelaisian, of the anything but venerable
parent." Daniel G. Brinton, 1883

'"El Güegüense' or 'Macho
Raton' is a satirical drama well known throughout Nicaragua,
which is performed each year from 17 to 27 January during
the feast of San
Sebastián*, patron saint of the city of
Diriamba in Nicaragua’s Carazo
province. El Güegüense, a synthesis of Indigenous and Spanish cultures
combining theatre, dance and music, is considered one of Latin America’s
most distinctive colonial-era expressions.

The earliest texts were probably composed in the early eighteenth
century. All together, they comprise 314 stories transmitted in Spanish,
Basque and Nahuatl, the lingua franca of many Latin American peoples. The
stories revolve around encounters between the Spanish colonial authorities
and native Americans, represented particularly by the central character,
El Güegüense, whose name derives from the Nahuatl term güegüe, a
powerful elder figure in pre-Hispanic Nicaragua. The Güegüense defends
himself against charges levelled against him by the colonial authorities
through a series of clever verbal manoeuvres. Rather than directly
confronting or challenging an authority, he attempts to appear
consistently co-operative and compliant, while utilizing subterfuge to
undermine Spanish authority.

Interspersed in street processions, the plays are generally performed
by eight main characters supported by dancers. Violins, guitars and drums
provide the musical accompaniment. Costumes, wooden masks, hats and other
attributes differentiate the various characters. For example, Güegüense
carries a whip while the Macho Raton is represented by a stylised horse
head derived from indigenous folk tradition.

The tradition is familiar to
most of Nicaragua’s predominantly Spanish-speaking population owing to the
nationwide television coverage of the annual Saint’s Day procession." UNESCO.

The Director-General of UNESCO,
Koïchiro Matsuura, proclaimed El Güegüense a Masterpiece of the Oral
and Intangible of Humanity at a special ceremony in Paris, France,
on 25 November 2005. El Güegüense represents outstanding value as
masterpiece of the human creative genius testifying to the world's
cultural diversity and richness. El Güegüense has its roots in the
cultural tradition and cultural history of Nicaragua.

The Government of the President of
the Republic of Nicaragua, His Excellency Mr. Enrique Bolaños,
expressed its satisfaction for the Director General of UNESCO’s
visit to Nicaragua in February 2006, his permanent and firm
commitment with Nicaragua in the different projects for cooperation
in the cultural, educational and scientific fields, which contribute
to preserving and consolidating the cultural identity of the
Nicaraguan people.

Last February, the
Director General of the United Nations Organization for Education,
Science and Culture (UNESCO), Mr. Koichiro Matsuura, visited the
Republic of Nicaragua for two days.

Plot

The action takes place before the Royal Council in the Governor’s
quarters. Güegüence, a wily, old, ostentatious rascal who pretends
to be deaf is brought before the Governor for entering his province
without a permit. He is accompanied by his two sons, the one a chip
off the old block, the other a bitter commentator on the family
failings. By bragging and promises the foxy old man succeeds both in
escaping punishment and in effecting a marriage between his son and
the Governor’s daughter.

The play is available to the reader in
both Spanish and English as the particular additions of Nahuatl are
most evident in the Spanish version. A sample follows:

Governor: Well, Don Forcico you are to tell me the truth about
the stories which Güegüence tells, saying that he is a rich man, and
has property, and handsome and beautiful things; in the first place,
chests of gold, chests of silver, doubloons of gold, coins of silver;
so tell me clearly, Don Forcico.5

This jargon is an example of the mixed dialect which came into
vogue after the arrival of the Spaniards, both in the Mangue
districts of Nicaragua and elsewhere in Central America. This
language, consisting of a broken-down Nahuatl and a corrupt Spanish,
first served as a means of communication between the conquerors and
their subjects and later became the usual tongue of the latter. The
Aztecs of pure blood spoke contemptuously of this jargon as the
language of slaves. This dialect was carried into the various
nations who came into contact with the Spaniards and mestizos and we
can still find traces of it in their tongues. Many of its Spanish
elements are ungrammatical and others are long since obsolete in the
classical tongue. It is interspersed with words and whole phrases
borrowed from the Aztec, but with such mutilations that they are
scarcely, or not at all, recognizable.

The Governor and the Alguacil meet and enter
into, conversation. The Governor directs that the songs and dances
which are for the diversion of the Royal Council should cease, and
bewails its poverty.

He also directs that no one shall be allowed to
enter his province (or presence?) without a permit from the patrol.
The Alguacil complains that their poverty is so great that they have
no fit clothing, and lays the blame on Güegüence. The Governor
refers to Güegüence in severe terms, and orders that he be brought
before him, by any means.

Güegüence, who with his two sons is within
earshot, hears the Governor's orders, and pretends to think that it
refers to a calf or a colt.

The Alguacil announces himself as a servant of
the Governor. Güegüence professes to understand that it is a female
servant who desires to see him.

The Alguacil corrects him in this, and informs
him that he is to fly to the Governor. Güegüence takes the word in
its literal sense, and chaffs about an old man flying. The Alguacil
suggests to him that he had better learn how to salute the Governor
properly on entering his presence, and offers to teach

him the customary salutation for a consideration.
This proposal Güegüence accepts, but chooses to misunderstand the
considerations suggested by the

Alguacil, and replies in a series of
quid-pro-quos and gibes. At last, he produces some money, which,
however, he will not pay over until the Alguacil

gives the promised instruction. The Alguacil
recites the formal salutations, which Güegüence pretends to
misunderstand, and repeats, instead, some phrases

of similar sound, which are discourteous to the
Governor. For this the Alguacil threatens to whip him, and on
Güegüence continuing in his taunts, gives him two blows, and
recommences his lesson.

At this juncture the Governor appears, answers
Güegüence's salute, and asks him why he has entered the province
without a permit. At first Güegüence answers by relating how he had
traveled without a permit in other provinces. Finding this does not
meet the case, he seeks to turn the inquiry by a dubious story how a
girl once gave him a permit for something besides traveling. The
Governor, not choosing to be put off with this, Güegüence proposes
they shall be friends, and that the Governor shall have some of the
immense riches and beautiful clothing which Güegüence possesses.

The Governor expresses some doubt as to this
wealth, and proposes to examine, apart, Giiegiience' s oldest son,
Don Forcico.

He does so ; and Don Forcico corroborates, in the
most emphatic terms, the statements of his father: “ the day and the
night are too short to name all his possessions."

The Governor remains, however, uncertain about
the truth, and requests a similar private talk with Güegüence's
younger son, Don Ambrosio. The latter tells a very different story,
asserting that all his father's boasts were lies, and that he is, in
fact, a poor, old, thieving ragamuffin. Güegüence, who overhears
him, rails at him as a disgrace to the family ; and Don Forcico
assures the Governor, in very clear terms, that Don Ambrosio has
none of Güegüence's blood in his veins.

To settle the question, Güegüence proposes to
show the Governor the contents of his tent-shop, and has the two
boys bring it forward and raise the sides. He then offers the
Governor several impossible things, as a star, which is seen through
the tent, and an old syringe, which he suggests might be profitably
applied to the Royal Council. As the Governor replies roughly,
Güegüence at once changes the subject to a laudation of the
remarkable skill of Don Forcico in many vocations. The Governor is
interested and proposes to inquire of Don

Forcico himself as to the truth of this. The
latter repeats the boasts, and on the Governor inquiring as to
whether he knows some diverting dances, with his father and his
brother, he dances a ballet.

The Governor wishes to see another ballet, which
the three perform, also ; and this is followed by two others, in
which the Governor and Alguacil also take part.

Following these the Governor asks for the
masquerade of the macho-raton, or the mules. They are led in by Don
Forcico, and march around the stage.

Güegüence avails himself of this auspicious
moment to ask for the hand of the Lady Suche-Malinche, the
Governor's daughter. The Governor sends the Alguacil for the Chief
Secretary, who returns with Suche-Malinche and other young women.
The Secretary describes what an elegant costume is expected

of the son-in-law of the Governor, and the latter
suggests that Güegüence has cast his eyes too high. The old man
explains that it was not for himself, but for Don Forcico, that the
request was made, and pretends to feel quite badly about the
marriage. He, nevertheless, brings up the young women, one by one,
who are rejected by Don Forcico, with very uncomplimentary remarks,
until Suche Malinche comes forward, who pleases him, and with whom
he is married. The Governor then suggests that Güegüence treat the
Council with some Spanish wine. This the old man does not find it
convenient to understand, and when he can no longer escape, and and
is at a loss where to obtain the liquor, is relieved by Don Forcico,
who has secured it in a questionable manner.

The mules, that is, the masqueraders who
represent them, are then brought up, and as Giiegüence examines
first one and then another, they give him opportunity for a series
of extremely broad jokes and vulgar allusions.

Finally, the loads are placed on the mules, the
boys mount them and move off, while Guegüence, having offered his
wine to the Governor, the Secretary, the Registrar and the Alguacil,
who each in turn tell him to be off, leaves the stage shouting to
his sons that they will all have a rouse that will cost them
nothing.

*Diriamba’s
festival of San Sebastian is known throughout Nicaragua, especially for its
street dance-theatre performances: El Güegüense, El Toro Huaco, and El
Gigante (David and Goliath). The traditional tope marks the formal
beginning of the festival. San Sebastian is taken to the
village of Dolores, where he is met by the patron saints of the nearby towns
of San Marcos and Jinotepe. This tope constitutes a ritual invitation to
Diriamba’s neighbors. When Santiago’s (Jinotepe) and San Marcos’ festivals
approach, their mayordomias also stage a tope, inviting San Sebastian (and
Diriambans) to attend.