Benahoaritas

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Benahoaritas or Auaritas were the first known residents of the Canary Island of La Palma . Permanent settlements on the island and relations with the Mediterranean are from the 3rd century BC. Proven. From the 4th century AD the old Canarians lived without contact with the other islands. In the next 1000 years or so they developed their own culture. After the conquest of the Canary Islands on behalf of the Crown of Castile in the 15th century, the Benahoaritas were wiped out as an independent ethnic group through various measures by the conquerors .

First settlement of La Palma

There are various hypotheses about the first settlement of the Canary Islands . On the basis of new archaeological finds, it is now assumed that the islands were found around the middle of the 1st millennium BC. Were settled as a Carthaginian colony. The oldest clearly dated finds on La Palma, which date back to the 3rd century BC. BC, come from the burial place La Palmera in Tijarafe. The settlement was not a one-off process, but a process in which settlers from various areas around the Strait of Gibraltar came to the Canary Islands over a long period of time .

With the destruction of Carthage in 146 BC Relations with the Mediterranean economic area were interrupted. In the 1st century AD, the Romans or Romanized states of North Africa re-established the connection. With the imperial crisis of the 3rd century AD, the connections between the island of La Palma and the Mediterranean culture area broke off. The Benahoaritas could not maintain the connections with the other Canary Islands either, because they had neither tools for building seaworthy ships nor nautical knowledge. In the following 1000 years up to the 14th century, La Palma developed its own Benahoaritas culture.

There is very little written information about the indigenous people of La Palma from the time the islands were rediscovered by Europeans in the 14th and 15th centuries. The first more extensive written information about the life of the indigenous people of the island comes from Leonardo Torriani , who stayed on the island from 1587 to 1593, about 100 years after its conquest, and Juan de Abréu Galindo (1632). Some of the statements made by these historical authors are refuted by archaeological finds.

Appearance

Anthropological investigations on the few existing objects of investigation could not produce any clear results about the appearance of the Benahoaritas. In the reports that exist from the time of the rediscovery of the islands by the Europeans, it is said that the Benahoaritas were the tallest human beings in the Canary Islands. Scientific studies on human bones from before the rediscovery of the islands by the Europeans found a mean height of 1.70 m for men and 1.65 for women.

language

It is likely that at the time of the first settlement, the inhabitants of all the Canary Islands used similar languages ​​or (Berber) dialects. Since there were no connections between the islands for more than 1000 years, the languages ​​or dialects spoken on the various islands, which today are usually grouped under the name Guanche , developed in isolation and were so large at the beginning of the 15th century Differences that the inhabitants of one island could not understand the inhabitants of another island.

society

Dominions on the island of La Palma in 1492
1 Aridane,
2 Tihuya,
3 Tamanca,
4 Ahenguareme,
5 Tigalate,
6 Tedote,
7 Tenagua,
8 Adeyajamen,
9 Tagaragra,
10 Tagalgae,
11 Tijarafe,
12 Aceró

The island was divided into twelve tribal areas before the conquest in 1493. At the head of each independent tribe were up to three captains. The ethno-historical sources give no information about government organs or about the formation of social classes. The presence of mummified bodies, a range of jewelry, and other ornate objects led to the belief that there were individuals of high rank whose reputation was recognized by other members of the community.

In the report of the Portuguese Diogo Gomes , from the time before the conquest of the island, he describes the killing of children by their parents very precisely as a measure against overpopulation. The Benahoaritas were unable to increase their food production, and because of the remote island location, they had no opportunity to expand their economic territory. There is no archaeological evidence of the infanticide.

religion

According to ethno-historical sources, the Benahoaritas believed in the existence of a supreme god whom they called "Abora" ("the highest light"). This god dwelt in heaven, known as "tigot" or "tigotán". Some researchers equate this god with the sun.

There is evidence that the Benahoaritas celebrated the cult of the sun by piling stones in a pile. In some of these "pyramids", e.g. B. at Roque de Los Muchachos ( Garafía ), stones with spiral and circular notches were found, which are interpreted as symbols of the sun.

The moon was considered one of the chief deities by the Benahoritas. As a celestial body in determining the annual cycle alongside the sun, it played an important role in predicting natural processes. By observing the moon, the Benahoaritas were able to create a weather forecast.

The Roque Idafe

A historical account says that the Benahoritas, like many ancient cultures, had the idea of ​​a world axis . The Roque Idafe , a monolith that is located within the Caldera de Taburiente National Park , was such an "Axis Mundi" for the Benahoaritas, a pillar that supports the vault of heaven and connects the earth with the sky, a place where the good spirits and the evil beings are located. At this point the Benahoaritas offered the innards of their slaughtered animals as sacrifices.

On La Palma, small sculptures with different anthropomorphic , zoomorphic (animal-shaped) and not clearly defined forms were found in different places , which are called "Ídolos of La Palma". They were made of clay and decorated with geometric patterns similar to those that adorned the ceramics. All of these "idolillos" (little idols) were found by amateur archaeologists and excavated without any scientific methodology. In the majority of cases, the sites and the related cultural context are unknown. The figures bear the designation "Ídolos" or "Idolillos", but it is not certain whether they were really holy or magical objects that were worshiped.

funeral

The common custom was to bury the deceased in caves of all shapes and sizes, from tiny caves for only one body to burial sites that held more than 20 bodies. Mummified human remains have been found in a burial site in the Barranco del Espigón. The find is of particular importance as it is the only one of its kind on La Palma where the exact origin is known. In the case of mummies sewn into furs , one is not sure whether the mummification is due to conservative interventions by humans or to accidental influences. It is also not clear whether the burnt bones found in some burial caves were the result of a cremation carried out in the caves or were accidental fire incidents.

Dwellings

caves

The Benahoaritas lived in the numerous natural caves that are in the side walls of the Barrancos. For the most part, they were used without any changes. The residents limited themselves to erecting dry stone walls at the entrance to protect against wind and sun. Stone benches and consoles were used to store objects. The fire pits were at the entrances to the caves. In the innermost were the bedrooms. The quality of a cave dwelling was determined by the available space, the orientation, the proximity of springs and the possibility of fishing and catching seafood. On the north and north-east side of the island, the caves were seldom above a height of 400 meters, while on the east and north-west side there were extensive settlements up to 1000 meters.

Huts

In the southern half of the island, the scarcity of natural caves meant that the characteristic dwellings were located in extensive huts from the beach up to an altitude of 1,500 meters. The huts were about 2 meters in diameter. The floor plan was circular or oval. Occasionally they formed large joint structures with walls built together. Their entrances were always facing the leeward side. The walls were up to a meter wide at the bottom. The height of the walls never exceeded 1.60 meters. The roofs were made of plant material. It is very likely that there were flat stone slabs in between.

nutrition

The Benahoaritas economy was mainly based on pastoral work. The ethnohistorical data and the zoo archaeological studies show that they had mixed herds of goats, sheep and pigs. The goats made up the majority. During the year, the herds were kept in the different climatic and growth zones of the island. The food supply in the form of meat, milk and cheese made from them depended on the cattle herds, and everyday items such as clothing, shoes, blankets, bags, etc. were also the result of livestock farming.

The Benahoaritas lived largely on meat and dairy products. While for a long time it was assumed that they did not know any grain, as the historical source Juan de Abreu Galindo claimed in the 17th century, a large amount of wheat, barley, lentils and beans were found in 1985 during the excavations of the Tendal Caves found that indicate a fully established agriculture. Catching fish and marine animals played a complementary role in the food supply. The information from the historical sources, which claim that the Benahoaritas did not fish at all, are apparently imprecise. Significant amounts of shell and fish remains have been found in the shallow shoreline areas. The finds also show that the islanders hunted birds. In addition, dates , mocán (the fruits of a plant from the family Pentaphylacaceae endemic to Macaronesia ), pine nuts , bicácaros (the fruits of the Canary bellflower ), madroños (the fruits of the Canary strawberry tree, Arbutus canariensis ) and dried and ground roots of the Fern eaten. The knowledge gained through the excavations about the diet of the Benahoaritas was confirmed by bone examinations, which came to the conclusion that although a large part of the diet consisted of meat, fish and plants were also eaten.

Items of everyday use

Ceramics
Vessels of the four different phases

The Benahoaritas did not know a potter's wheel. The kilns consisted of a simple hole in the earth that was covered with plant material. The numerous different ceramic finds on the island of La Palma make it possible to trace the time between the first settlement of the island, probably in the 2nd to 1st century BC. BC to the time of the conquest in the 15th century, to be subdivided into four sections with different subsections, which are based on the clear change in style of ceramic products.

In the case of the Phase I vessels, the starting material was of poor quality and there were no decorations. In phase II, the frustoconical or cylindrical vessels were decorated with straight lines. During phase III. The development went from frustoconical or cylindrical vessels with groove-shaped relief-like decorations to spherical vessels, also decorated on the edges, and decorations with rounded lines, particularly concentric semicircles or oval motifs. In phase IV there was a tendency towards spherical shapes and surface-covering decorations that were created by impressing different shapes.

Some very small bowls, known as "microcerámicas", which were used to store precious substances such as ointments and medicine, were made in the same way as the other vessels. The devices called "foniles" were also made of baked clay and were used to filter the dirt out of the milk after milking.

stone

Since there are no usable metal deposits on the island, tools for cutting, chopping, scraping, dissecting and grinding were mostly made from basalt or phonolite . Obsidian occurs on La Palma only in the area of ​​the caldera and also there very rarely. Stone tools were used to cut other materials such as wood and bone, to cut fur, and to hammer or scratch petroglyphs. In many places on the island, hand mills made of two stones have been found that were used to make gofio .

Vegetable fibers

The use of vegetable fibers has only been proven in a few cases due to the low durability of this material. Some baskets and ropes made from the bevels of the spherical cornices were found.

Wood

In many cases wood was worked with appropriate stone tools. Wooden vessels were not as sensitive as fired clay vessels. The tips of the spears and lances, made of wood, were hardened by heating. In order to avoid contact of the deceased with the earth during the burial, the corpses were often placed on wooden racks.

Skins

The pelts of the pets were used for clothing and for the burial of the deceased. Various vessels for transporting liquids were also made from them. It seems likely that sea water was simply used to work the leather. The leather of some skins was probably processed with vegetable products such as tanner sumac or autumn daphne . The skins were often sewn together with thin strips of leather.

bone

Bones were primarily used to make awls , which were used to drill holes in the leather for sewing. The patterns on the ceramic bowls were created with pointed or flattened bone tools. Vessels for storing small objects were also made from hollow bones. Some jewelry items made from bones were found.

Shellfish

Mussels were an important part of the diet. Their bowls were also used to smooth leather and ceramics. On the island of La Palma, a large number of necklaces made from mussels or the shells of purple snails were found.

Petroglyphs

Geometric motif, Cueva de Belmaco, La Palma

On La Palma, more than 200 sites of petroglyphs are known, which are distributed all over the island at all altitudes. The petroglyphs on La Palma are characterized by the rich presence of geometric motifs. Ovals , ellipses , spirals , concentric circles and semicircles, meanders and labyrinths sometimes cover quite large, often closely spaced rock surfaces.

Some of these patterns can also be found on ceramic dishes, so that an, at least relative, temporal assignment is possible. On La Palma an inscription with Libyan-Berber characters has only been found in the Cueva de Tajodeque .

Downfall of culture

After the rediscovery of the Canary Islands by European sailors and missionaries in the 14th century, there were various, largely unsuccessful attempts to convert the inhabitants of La Palma to Christianity and to subject them to the rule of the Crown of Castile.

After completing the conquest of the island of Gran Canaria in 1483, the governor of Gran Canaria Francisco Maldonado prepared the conquest of the island of La Palma . He sent Francisca de Gazmira a servant from La Palma to the Regidor Diego de Zurita as a mediator. She should invite the leaders of the tribes of the island of La Palma to express the wish to be baptized. Francisca de Gazmira returned from her trip to La Palma with four or five rulers of the island to Gran Canaria. These were baptized and informed about the course of the conquest of the island of Gran Canaria, so that they came to the conclusion that a resistance against the conquest of La Palma would be unsuccessful. After returning to their home island, they influenced the inhabitants of the island in this sense.

On September 29, 1492 Alonso Fernández de Lugo landed with an army of about 900 men on the west coast of the island of La Palma. They were able to occupy almost the entire island without fighting. The lack of resistance is attributed to the fact that the rulers of the districts of Aridane, Tihuya, Tamanca and Ahenguareme were baptized in Las Palmas and therefore cooperated with the Castilians. The only resistance came from the Acerós tribe. Due to the location in the caldera, their tribal area could hardly be conquered militarily and, due to the self-sufficiency of the area, would have withstood a long-term siege . Alonso Fernandez de Lugo therefore committed a breach of trust in order to capture Tanausú the leader of the Acerós.

Although the sale of indigenous people who were baptized or were about to be converted as slaves was forbidden by a royal declaration of September 20, 1477, about 1,200 Benahoaritos were sold as slaves by the Castilian conquerors on the Spanish peninsula.

Since Alonso Fernández de Lugo only took care of the distribution of the land on the island of La Palma after the conquest of Tenerife and the establishment of the administration there, plots were occupied by conquerors in the first few years without legally secured claims. A systematic distribution or confirmation of the claimed land did not take place until after 1501. The natives were only taken into account in a few cases when the land was awarded. They were forced to be baptized and use the Castilian language. The newly created social structures left no room for the traditional traditions.

literature

  • Ernesto Martín Rodríguez: La Palma y los auaritas . Ed .: Antonio Tejera Gaspar (=  La prehistoria de Canarias . Volume 3 ). Centro de la Cultura Popular Canaria, La Laguna 1992, ISBN 84-7926-086-6 (Spanish).
  • Felipe Jorge Pais Pais, Antonio Tejera Gaspar: La Religón de los benahoaritas . Fundación para el Desarrollo y la Cultura Ambiental de La Palma, Santa Cruz de La Palma 2010, ISBN 978-84-614-5569-0 (Spanish, 256 pages).

Web links

Individual evidence

  1. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 4 , accessed on August 14, 2018 (Spanish).
  2. ↑ Pablo Atoche Peña, María Ángeles Ramírez Rodríguez: El archipiélago canario en el horizonte fenicio-púnico y romano del Círculo del Estrecho (approximately siglo X ane al siglo IV dne) . In: Juan Carlos Domínguez Pérez (ed.): Gadir y el Círculo del Estrecho revisados. Propuestas de la arqueología desde un enfoque social (=  Monografías Historia y Arte ). Universidad de Cádiz, Cádiz 2011, p. 229 ff . (Spanish, [1] [accessed May 17, 2017]).
  3. ↑ Pablo Peña Atoche: Las Culturas Protohistóricas Canarias en el contexto del desarrollo cultural mediterráneo: propuesta de fasificación . In: Rafael González Antón, Fernando López Pardo, Victoria Peña (eds.): Los fenicios y el Atlántico IV Coloquio del CEFYP . Universidad Complutense, Centro de Estudios Fenicios y Púnicos, 2008, ISBN 978-84-612-8878-6 , pp. 335 (Spanish, [2] [accessed May 25, 2017]).
  4. ↑ Leonardo Torriani: Descripción e historia del reino de las Islas Canarias: antes Afortunadas, con el parecer de su fortificaciones . Traducción del Italiano, con Introducción y Notas, por Alejandro Cioranescu. Ed .: Alejandro Cioranescu (=  Clásicos canarios . No. 2 ). Goya Ediciones, Santa Cruz de Tenerife 1959, pp. 221 ff . (Spanish, [3] [accessed February 28, 2016]).
  5. ↑ Juan de Abreu Galindo: Historia de la conquista de las siete islas de Gran Canaria . Valentín Sanz, Santa Cruz de Tenerife 1632, p. 263 (Spanish, [4] [accessed March 22, 2017] reprinted 1940).
  6. ↑ Elena Pérez González: La dieta de los Benahoritas (sic!) . In: Revista de Estudios Generales de la Isla de La Palma . No. 3 , 2007, ISSN  1698-014X , p. 266 f . (Spanish, [5] [accessed August 10, 2018]).
  7. ↑ Ernesto Martín Rodríguez: La Palma y los auaritas . Ed .: Antonio Tejera Gaspar (=  La prehistoria de Canarias . Volume 3 ). Centro de la Cultura Popular Canaria, La Laguna 1992, ISBN 84-7926-086-6 , p. 13 (Spanish).
  8. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 4 , accessed on August 14, 2018 (Spanish).
  9. ↑ Maximiano Trapero: Problemas de bilingüismo histórico en la toponimia de Canarias . In: Alegría Alonso González (ed.): Actas del III Congreso Internacional de Historia de la Lengua Española: Salamanca, 22-27 de noviembre de 1993 . 1996, ISBN 84-7635-182-8 , pp. 1109–1124 (Spanish, [6] [PDF; accessed July 28, 2016]).
  10. ↑ Nuria Álvarez Rodríguez, Jorge Pais Pais, Antonio Moreno González: Momias y huesos en la necrópolis del Espigón (Puntallana, La Palma) . In: Revista Otarq . tape 1 , 2016, ISSN  2530-4933 , p. 48 (Spanish, [7] [accessed May 13, 2018]).
  11. ↑ Felipe Jorge Pais Pais, Antonio Tejera Gaspar: La Religón de los benahoaritas . Fundación para el Desarrollo y la Cultura Ambiental de La Palma, Santa Cruz de La Palma 2010, ISBN 978-84-614-5569-0 , p. 259 (Spanish).
  12. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 29 (Spanish).
  13. ↑ Felipe Jorge Pais Pais, Antonio Tejera Gaspar: La Religón de los benahoaritas . Fundación para el Desarrollo y la Cultura Ambiental de La Palma, Santa Cruz de La Palma 2010, ISBN 978-84-614-5569-0 , p. 106 (Spanish).
  14. ↑ Juan de Abreu Galindo: Historia de la conquista de las siete islas de Gran Canaria . Valentín Sanz, Santa Cruz de Tenerife 1632, p. 196 f . (Spanish, 263 pages, [8] [accessed March 22, 2017] reprint 1940).
  15. ↑ Antonio Tejera Gaspar: La Religón de los guanches: (ritos, mitos y leyendas) . 1st edition. Idea, Las Palmas de Gran Canaria 2010, ISBN 978-84-9941-408-9 , p. 33 f . (Spanish).
  16. ↑ Felipe Jorge Pais Pais, Antonio Tejera Gaspar: La Religón de los benahoaritas . Fundación para el Desarrollo y la Cultura Ambiental de La Palma, Santa Cruz de La Palma 2010, ISBN 978-84-614-5569-0 , p. 119 (Spanish).
  17. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 17 , accessed on August 14, 2018 (Spanish).
  18. ↑ Nuria Álvarez Rodríguez, Jorge Pais Pais, Antonio Moreno González: Momias y huesos en la necrópolis del Espigón (Puntallana, La Palma) . In: Revista Otarq . tape 1 , 2016, ISSN  2530-4933 , p. 47 (Spanish, [9] [accessed May 13, 2018]).
  19. ↑ Nuria Álvarez Rodríguez, Jorge Pais Pais, Antonio Moreno González: Momias y huesos en la necrópolis del Espigón (Puntallana, La Palma) . In: Revista Otarq . tape 1 , 2016, ISSN  2530-4933 , p. 54 (Spanish, [10] [accessed May 13, 2018]).
  20. ↑ Nuria Álvarez Rodríguez: Un estado de la cuestión acerca de la cremación en la Prehistoria de La Palma (Canarias) . In: Estrat Crític: Revista d'Arqueologia . No. 5 , 2011, ISSN  1887-8687 , p. 501 (Spanish, [11] [accessed June 6, 2018]).
  21. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 6 , accessed on August 14, 2018 (Spanish).
  22. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 7 , accessed on August 14, 2018 (Spanish).
  23. ^ Mauro S. Hernández Pérez: Contribución a la Carta Arqueológica de la isla de la Palma (Canarias) . In: Anuario de Estudios Atlánticos . No. 18 , 1972, ISSN  0570-4065 , p. 547 (Spanish, [12] [accessed January 16, 2018]).
  24. ↑ Juan de Abreu Galindo: Historia de la conquista de las siete islas de Gran Canaria . Valentín Sanz, Santa Cruz de Tenerife 1632, p. 195 (Spanish, [13] [accessed March 22, 2017] reprinted 1940).
  25. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 14 , accessed on August 14, 2018 (Spanish).
  26. ↑ Elena Pérez González: La dieta de los Benahoritas (sic!) . In: Revista de Estudios Generales de la Isla de La Palma . No. 3 , 2007, ISSN  1698-014X , p. 265-278 (Spanish, [14] [accessed August 10, 2018]).
  27. ↑ Nuria Álvarez Rodrígez, Jorge Pais Pais, Antonio Moreno González: Momias y huesos en la necrópolis del Espigón (Puntallana, La Palma) . In: Revista Otarq . tape 1 , 2016, ISSN  2530-4933 , p. 50 (Spanish, [15] [accessed May 13, 2018]).
  28. ↑ Ernesto Martín Rodríguez: Algunas consideraciones en torno a las prácticas funerarias prehistóricas de la isla de La Palma . In: El museo canario . No. 47 , 1987, ISSN  0211-450X , pp. 118 f . (Spanish, [16] [accessed December 15, 2016]).
  29. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 9 , accessed on August 14, 2018 (Spanish).
  30. ↑ Felipe Jorge Pais Pais: Los benahoaritas / Arte y cultura material de los aborígenes de La Palma. Universidad Ambiental de La Palma, 2006, p. 10 , accessed on August 14, 2018 (Spanish).
  31. ↑ Ernesto Martín Rodríguez: La Palma y los auaritas . Ed .: Antonio Tejera Gaspar (=  La prehistoria de Canarias . Volume 3 ). Centro de la Cultura Popular Canaria, La Laguna 1992, ISBN 84-7926-086-6 , p. 79 (Spanish).
  32. ↑ Ernesto Martín Rodríguez: La Palma y los auaritas . Ed .: Antonio Tejera Gaspar (=  La prehistoria de Canarias . Volume 3 ). Centro de la Cultura Popular Canaria, La Laguna 1992, ISBN 84-7926-086-6 , p. 77 (Spanish).
  33. ↑ Ernesto Martín Rodríguez: La Palma y los auaritas . Ed .: Antonio Tejera Gaspar (=  La prehistoria de Canarias . Volume 3 ). Centro de la Cultura Popular Canaria, La Laguna 1992, ISBN 84-7926-086-6 , p. 76 (Spanish).
  34. ^ Alfredo Mederos Martín, Vicente Valencia Afonso, Gabriel Escribano Cobo: Arte rupestre de la prehistoria de las Islas Canarias . Ed .: Dirección General de Patrimonio Histórico. Gobierno de Canarias, Las Palmas de Gran Canaria, Santa Cruz de Tenerife 2003, ISBN 84-7947-350-9 , pp. 278 (Spanish, [17] [accessed June 14, 2018]).
  35. ^ Antonio Tejera Gaspar; José Juan Jiménez González; Jonathan Allen: Las manifestaciones artísticas prehispánicas y su huella . Ed .: Gobierno de Canarias, Consejería de Educación, Universidades, Cultura y Deportes (=  Historia cultural del arte en Canarias ). Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2008, ISBN 978-84-7947-469-0 , p. 258 (Spanish, [18] [accessed June 28, 2016]).
  36. ↑ Cabildo de La Palma: Los grabados rupestres. Cabildo de La Palma, 2013, accessed on August 14, 2018 (Spanish).
  37. ^ Ana del Carmen Viña Brito: Conquista y repartimiento de la isla de La Palma . Búho, Santa Cruz de Tenerife 1997, ISBN 84-88807-02-3 , p. 17 (Spanish).
  38. ↑ Jessica Pérez-Luzardo Díaz: Los primeros intérpretes en el Atlántico . In: Bien me sabe . No. 397 , 2011, ISSN  1885-6039 (Spanish, [19] [accessed August 18, 2018]).
  39. ^ Ana del Carmen Viña Brito: Conquista y repartimiento de la isla de La Palma . Búho, Santa Cruz de Tenerife 1997, ISBN 84-88807-02-3 , p. 22 (Spanish).
  40. ^ Mauro S. Hernández Pérez: Contribución a la Carta Arqueológica de la isla de la Palma (Canarias) . In: Anuario de Estudios Atlánticos . No. 18 , 1972, ISSN  0570-4065 , p. 553 ff . (Spanish, [20] [accessed January 16, 2018]).
  41. ^ Mauro S. Hernández Pérez: Contribución a la Carta Arqueológica de la isla de la Palma (Canarias) . In: Anuario de Estudios Atlánticos . No. 18 , 1972, ISSN  0570-4065 , p. 557 (Spanish, [21] [accessed January 16, 2018]).
  42. ↑ Antonio Rumeu de Armas: La política indigenista de Isabel La Catolica . Instituto Isabel la Católica de Historia Eclesiástica, Valladolid 1969, p. 37 (Spanish, [22] [accessed March 28, 2016]).
  43. ^ Elías Serra Ráfols: Los últimos canarios . In: Revista de Historia Canaria . No. 128 , 1959, ISSN  0213-9472 , pp. 17 (Spanish, [23] [accessed January 18, 2018]).
  44. ^ Ana del Carmen Viña Brito: Conquista y repartimiento de la isla de La Palma . Búho, Santa Cruz de Tenerife 1997, ISBN 84-88807-02-3 , p. 83 (Spanish).