Researching Otomí Roots in San Luis Potosí
Tracing Indigenous Lineages Across the Generations
Tracing an indigenous family across the generations is challenging, but it is definitely possible when the parish records you are exploring are indexed. In order to provide your links to the past, you want to find as many direct bloodline ancestors as possible, but it is good to also find the records of collateral ancestors [siblings of your ancestors]. Sometimes, the records of a sibling can be useful in assembling your lineage and provide additional details. The baptism of the sibling may be more readable and more detailed than the baptism of your direct ancestor and help to paint a fuller picture of the family. In fact, you may not be able to find the baptism of your own progenitor.
Looking at the Baptisms of Collateral Relatives (Siblings)
In many cases, you simply can’t find the baptism of distant grandparents, but you can find three or four of his or her siblings. In Eighteenth Century Mexico, there was a very simple process for a poor, illiterate indigenous person to change his name. He just did it. Some young indigenous people simply didn’t like their names so they would adopt a new given name or take on their second given name. As a result, you may know what name they had when they were married, but you can’t find a baptism for them. This is why it is helpful to pay attention to the collateral relatives, as some of these siblings may actually be your direct ancestor.
Transitory Surnames
It is important to note that many indigenous people in San Luis Potosí usually had a given name and a second name, but only some of them had surnames and in the great majority of cases those surnames were transitory. Some indigenous parishioners may have received a surname from the parish priest, with de los Reyes and de la Cruz being the most common archetypal Indian surnames (but these surnames were generally not passed down to subsequent generations). An indigenous person may take on one surname but discard it for another, possibly based on his employer, a patron saint or a padrino at his marriage or the baptism of his child.
Santa Maria Del Rio (San Luis Potosí)
The historical geographer Peter Gerhard (1920-2006) discussed the various Spanish jurisdictions in Colonial Mexico in his book, “A Guide to the Historical Geography of New Spain” (University of Oklahoma Press, 1972). During most of the colonial period, Santa Maria del Rio was located in the southern part of the San Luis Potosí (SLP) Jurisdiction and is located almost 30 miles southeast of the present day capital city, San Luis Potosí.
According to Peter Gerhard, there were three groups of hunters and gatherers in the SLP jurisdiction. The Guamares occupied the southwest corner around Valle de San Francisco. The Pames occupied the south and east of Río Verde, while the Guachichiles inhabited the north. A subgroup of the Guamares known as the Guaxabanes lived in the vicinity of Santa Maria del Rio. Gerhard reports that “the population was thinly distributed in rancherias with a primitive political organization.”
Migration to the Area
In 1591, the San Luis Potosí area was settled thanks to the mining industry that was developing in the area. Peter Gerhard notes that “Sedentary Indians (Tlaxcalans, Otomies, Tarascans) immigrated from the south to work in mines and haciendas and gradually replaced the Chichimecs.” The majority of the indigenous people in the following report appear to be descendants of the Otomí migrants who came to Santa Maria del Rio, mostly likely from Querétaro or Hidalgo.
THE FIRST GENERATION: TOMAS NEMESIO BRIONES
Tracing the Lineage of Jose Tomas Nemesio Briones
As indicated by the pedigree of Jose Tomas Nemesio Briones, an indigenous person born in 1820, his father’s line has not been traced. In addition, the paternal ancestors of his mother – Marcela Antonia Melendez – have not been traced beyond her grandparents. However, the paper trail for his mother’s maternal side – in some cases – go back to people who lived in the Seventeenth Century and were described as Otomies.
The Baptism of Jose Tomas Nemecio Briones (1820)
In the Margin: Tomas Nemecio, E.C.Y. Parvula [infant] of Abajo.
Text: In the Year of Our Lord of 1820 on the 21st of the month of December, I, Father Nicolas Corral, priest of Santa Maria de la Asuncion, deputy priest of these pueblos of Santa Maria del Rio and its jurisdiction, I baptized solemnly and poured holy oil and chrism on an infant whom I gave the name JOSE TOMAS NEMECIO, born three days ago, legitimate son of Jose Maria Briones and Maria Marcela Melendez, Yndios Citizens, originally from the Pueblo of Abajo…
Context: As noted, Jose Tomas Nemecio Briones was an infant of two Indian citizens of San Luis Potosí. He was actually one of the last of many children born to Jose Maria Briones (earlier known as Peinado) and Maria Marcela Melendez.
The Marriage of Jose Nemesio Briones (1853)
In the Margin: Jose Nemecio Briones and Maria Serapia Baltazar.
Text: In the City of Santa Maria del Oro, on the 11th of August of 1853, I, Father Luis M. Zepeda, deputy priest… married and veiled JOSE NEMECIO BRIONES, a single Indian of 30 years of age, originally from this city, legitimate son of Jose Maria Briones and Marcela Peres, both deceased, with MARIA SERAPIA BALTAZAR, an 18-year-old honest Indian woman, originally from this city and the natural child of Maria Cesaria Baltazar, deceased.
THE SECOND GENERATION: THE PARENTS OF TOMAS NEMESIO BRIONES
Context: Up to 1806, Jose Maria Briones was known as Jose Maria Peynado. Shortly after his marriage, he had several children and their baptisms named Jose Maria Briones as their father. There was a Spanish Briones family living in Santa Maria del Rio at the same time, and it is possible that Jose Maria Peynado (Peinado) may have been employed by that Briones family. His baptism took place in another parish and has not been located. The Peynado family has been located in the Valle of San Francisco, but no connection to Jose Maria Peynado could be made with certainty.
The Marriage of Jose Maria Peynado and Marcela Melendez (1806)
In the Margin: Jose Maria Peynado, Yndio de la Hacienda de Pardo, with Marcela Antonia, Yndia of the Pueblo of Abajo.
Text: In the year of our Lord of 1806, on the 19th of January of the month of January, I, Father Antonio Padoya, the deputy priest of these Pueblos of Santa Maria del Rio and its Jurisdiction, having proceeded with the diligence that is required by the Holy Council [of Trent] … [The banns of matrimony] in solemn mass were published on three festive days in solemn mass on the 12th, the 19th and the 21st of the past December… no impediment [to marriage] resulting, I questioned JOSE MARIA PEYNADO, Yndio originally from the Hacienda de Pardo, Jurisdiction of Valle de San Francisco, a resident in this town since he was a kid, parents not known, was married to MARCELA ANTONIA, Yndia, legitimate daughter of Mariano Matias Melendez and Maria Estefania, who are living, originally from the Pueblo of Avajo…
The Marriage of Jose Maria Peynado and Marcela Melendez (1806)
The Baptism of Marcela Antonia Melendez (1785)
In the Margin: Marcela Antonia, Yndia of the Pueblo.
Text: In the Year 1785, on the 16th day of the month of January, I, Father Agustin Acacio Ramires, Senior Sachristan [a person in charge of the sacred vessels, vestments, etc., of a church or a religious house], interim priest of these pueblos of Santa Maria del Rio and jurisdiction, baptized solemnly and poured holy oil and chrism on an infant, whom I gave the name MARCELA ANTONIA, born a day ago, legitimate daughter of Mariano Matias Melendez and Estefania de Jesus, both Yndios of the Pueblo of Arriva…
The Baptism of Jose Eugenio Briones (1807)
The first-born child of the couple, Jose Maria Briones and Marcela Antonia, Indians originally from the Pueblo of Avalo, was Jose Eugenio Briones, baptized on Nov. 17, 1807. He was the first of many children born to the couple. His younger brother, Jose Tomas Nemesio Briones, was one of the last children born to the couple. All the children carried the name Briones, not Jose Maria’s surname Peynado (which he carried at the time of his marriage).
Document Location:
THE THIRD GENERATION: THE GRANDPARENTS OF TOMAS NEMESIO BRIONES
The Baptism of Dorothea Martina Melendes (1757)
A baptism of Mariano Matias Melendez was not found. It is possible he was born under a different name or baptized in another parish. His sister, Dorothea, was baptized on June 9, 1757 and her baptism is below. Little is known about the parents of Mariano and Dorothea.
Translation: In the Year of Our Lord of 1757, on the 9th of June, I, Father Jose Leyce, with parochial license, baptized solemnly and poured holy oil and chrism on Dorothea Martina, Yndia, Legitimate daughter of Santiago Melendez and Quiteria Micaela, Yndios…
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33S7-9GZB-DN1?i=102&cc=1860864
The Marriage of Mariano Matias Melendez (1782)
In the Margin: Mariano Matias, with Stefania de Jesus, Indio of the Pueblo of Abajo.
Partial Text: In the year of Our Lord of 1782, on the 16th of the month of May, I, Father Jose Esteban Medina, as deputy priest of these Pueblos of Santa Maria del Rio and its jurisdiction, having presided over the proceedings according to the Holy Council [of Trent], and approval of the acts by the holy ecclesiastical judge and priest… [the banns of matrimony] were announced in solemn mass on three continuous festive days which were the twenty-second of the last April, on the first of May, and on the third… [they] confessed and received communion, and no canonical impediment having resulted, I questioned MATIAS, indio of the Pueblo of Abajo, legitimate son of Santiago Melendez and Gutheria Michaela (both deceased), was contracted in marriage to STEPHANIA DE JESUS, an Indian of the same Pueblo, legitimate daughter of Juan Gregorio and Mathiana Dolores, Indios and natives of the Pueblo of Abajo…
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGG6-N92?i=164&cc=1860864
The Información Matrimonio of Matias Melendes and Estefana de Jesus (1782)
In the said pueblo of the day and month and year [April 24, 1782], Estefania de Jesus appeared before me and having been instructed on the gravity of the oath and declaration and obligation to tell the truth in this case, or incur extensive and temporal punishment… She stated that she was an Indian at eighteen years of age, a maiden [virgin], legitimate daughter of Juan Gregorio (deceased) and Mathiana Dolores, originally from and resident of the Pueblo de Abajo and who was married according to the ordinance of the Nuestra Señora Madre Iglesia with Mariano Mathias, a single Indian, twenty-seven years old, legitimate son of Santiago Melendez who is living and of Quiteria Michaela (deceased), originally and resident of the Pueblo de Abajo with no trace of blood relation…
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33S7-9GGZ-7TQ?i=214&cc=1860864&cat=268989
Estefania de Jesus Pedigree
The following pedigree chart of Estefana de Jesus shows four generations of her ancestors, with their known dates of baptism and marriage. Estefania’s great-great-grandparents have not been traced mainly due to some gaps in the records.
The Baptism of Estefania de Jesus (1762)
In the Margin: Estephania de Jesus, India of the Pueblo of Abajo
Text: In the Year of Our Lord of 1762 on the 17th of February, I, Father Joseph Antonio Villagomes, deputy priest, baptized solemnly and poured holy oil and chrism on an infant, whom I gave the name ESTEFANIA DE JESUS, Yndia, the legitimate daughter of Juan Gregorio and Mathiana Maria, Indians and natives of the Puelo of Abajo.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGGC-YL1?i=410&cc=1860864
THE FOURTH GENERATION: THE GREAT-GRANDPARENTS OF TOMAS NEMESIO BRIONES
The Baptism of Salvador Martin (1713)
The baptism of Juan Gregorio has not been located in Santa Maria del Rio. He may have been born with a different given name as several of his siblings were baptized during this period and their baptisms have been located. On July 30, 1713, Salvador, an Indian of the Pueblo of Abajo, was an infant who was baptized as the legitimate son of Pedro Martin and Pasquala de la Cruz. His parents were described as Indios de Sichu, but Salvador was born in the Pueblo of Abajo.
Context: The name of the father Pedro Martin looks like it could be both a first and a last name. As it turns out, Martin may have been a surname that some members of the family carried through multiple generations. Indigenous persons at this time were not very loyal to their surnames for a long period of time, but the name Martin does appear across multiple generations. Pasquala de la Cruz had one of the archetypal surnames that many indigenous people carried.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGZB-W6X?i=55&cc=1860864
The Baptism of Juana Martin (A Sister of Juan Gregorio)
On November 1, 1714, Pedro Martin and Juana Pascuala, a legitimately married couple of Otomi origin of this Pueblo, baptized their daughter, Juana. In the margin it stated that she was an Indian Otomí of this Pueblo.
Context: In the margin of this baptism, it is indicated that Juana is an “india Otomi de este Pueblo” [an Otomí Indian girl of this pueblo]. This would mean that her ancestors were Otomí Indians, who had come to this city more than a century earlier. It is likely that all of the people in this family were of part or full-Otomí lineage. The Otomies were not native to this region and were immigrants likely from Querétaro. The surname Martin appears to have been carried by both male and female members of this indigenous family.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGZB-H6W?i=105&cc=1860864
The Marriage of Juan Gregorio and Matiana de los Dolores (1743)
In the Margin: Juan Gregorio with Matiana de Los Dolores, married and veiled, Indios of Abajo.
Text: in the Year of Our Lord of 1743, on the 6th day of the month of June, I, Father Miguel Quixada… [performed the due diligence as required by the Holy Council of Trent]… abandoning any canonical impediment… and examining the Christian doctrine, asking JUAN GREGORIO, indio Othomie, legitimate son of Pedro Gregorio and Juana Pascuala, deceased indios of the Pueblo of Abajo… to contract marriage with MATHIANA DE LOS DOLORES, Yndia Othomie, legitimate daughter of Matias Perez and Efigenia [Eugenia] de la Rosa, yndios of the Pueblo of Abajo…
Context: This document clearly indicates that the bride and groom in this marriage are both Otomí Indians, whose ancestors had come to this city more than a century ago. Juan Gregorio and Mathiana Dolores are both Indigenous persons who did not have surnames and were the maternal grandparents of Marcela Antonia Melendez.
The Baptism of Matiana Peres (1726)
In the Margin: Matiana, India of this Pueblo.
Text: In the year of Our Lord of 1726, on the 3rd day of the month of March, I, Father Manuel Antonia de Ledesma, priest of this parish, baptized and poured holy oil and chrism on an infant who was born the 29th of the month of February, and gave the name Matiana, daughter of Mathias Peres and Ephigenia de la Rosa [aka Epigenia or Eugenia]…
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGZB-HSR?i=114&cc=1860864
The Baptism of Juana Maria Perez (1722)
Juana Maria Perez, the oldest sister of Mathiana Maria, was baptized on October 19, 1722, eight months after the marriage of their parents. The baptism documents indicates that Juana Maria was the daughter of Mathias Perez and Eugenia de loa Rossa, legally married Otomi Indians of this pueblo.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGZB-4Z4?i=331&cc=1860864
The Baptism of Dorothea de los Dolores Peres (Sister of Mathiana de los Dolores)
On April 12, 1740, Matias Peres and Eugenia de la Rosa baptized their daughter, Dorothea de los Dolores Peres. She was described as an Indian of the Pueblo of Abajo, and both of her parents were also “indios de el Pueblo.” She was a much younger sister, born only three years before Mathiana was married.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33S7-9G89-S3ND?i=416&cc=1860864
THE FIFTH GENERATION: THE GREAT-GREAT-GRANDPARENTS OF TOMAS NEMESIO BRIONES
The Marriage of Pedro Martin and Juana Pascuala (1704)
In the Margin: Pedro Martin With Joanna Pascuala, Indios Otomies of this Pueblo.
Text: On the 4th of the month of February of 1704, I, Father Joan Xaime, with license from the Parish, married and veiled according to the order of Nuestra Señora Madre Church PEDRO MARTIN, Indio, legitimate son of Juan Gregorio and Maria Ana, with JOANA PASCUALA, India, legitimate daughter of Pablo Matheo and Dominga Joana, all Otomies Indios Criollos of this Pueblo…
Context: It is believed that both parties to this marriage were descended from Otomí Indians, although the bride’s parents are specifically referred to as Otomies. The meaning of the word criollo in this context is not understood. It will be noted that Pedro Martin’s father was Juan Gregorio, a name which he gave to his son. This couple, Pedro Martin and Juana Pascuala, were the great-grandparents of Marcela Antonia Melendez.
The Marriage of Mathias Perez and Eugenia de la Rossa (1722)
In the Margin: Mathias Perez with Eugenio de La Rossa, Indios Othomies of this Pueblo.
Text: In the year of 1722, on the 11th of the month of February, I, Father Joseph Yanez, priest of this priest… married and veiled according to the Order of the Nuestra Señora de Maria Church MATHIAS PEREZ, an Indian, son of Anna Juana, single Otomi Indian and father not known, with EUGENIA DE LA ROSSA, Indian, legitimate daughter of Nicolas de los Reyes and Dorothea de la Candelaria, both Otomie Indian servants of this pueblo.
Context: The witnesses to the marriage were Juan Juarez, Gregorio Juan and Domingo de la Cruz, as well as Matheo Juan, Lucas Hernandez and Melchor de la Reyes. Their first daughter, Juana Maria, was born and baptized on October 19, 1722. Matias Peres and Eugenia de la Rosa had quite a few children born between 1722 and the early 1740s.
The Baptism of Pablo, A Brother of Efigenia de la Rosa (1716)
The baptism of Efigenia de la Rosa has not been located. She was probably baptized under another name. Her parents, Nicolas de los Reyes and Dorotea Candelaria appear to have had at least nine children between 1708 and 1730. One of those children was Pablo, an Otomí Indian born in the Pueblo. He was baptized as the son of Nicolas de los Reies and Dorothea de la Candelaria.
The Baptism of Maria, A Sister of Efigenia de la Rosa (1711)
In the Margin: Maria, Yndia Otomí of this Pueblo.
Text: In the year of 1711 on the 21st day of the month of August, I, Father Phelippe Neri of … Santa Maria del Rio, baptized and poured holy oil and chrism on a little girl who was born on the 13th of the said month [Aug. 13], daughter of Nicolas de los Reyes and Dorothea de la Candelaria, a legitimately married couple of Otomí Indians of this Pueblo…
THE SIXTH GENERATION: THE GREAT-GREAT-GREAT-GRANDPARENTS OF TOMAS NEMESIO BRIONES
Context: Pedro Martin (No. 28) was the son of Juan Gregorio and Maria Ana. The marriage of Juan Martin and Ana Maria matches this because they are married in 1686, about 18 years before Pedro Martin was married. Name changes among Indians was very common. George R. Ryskamp in his publication, Finding Your Hispanic Roots, notes:
“The most common variation found in given names over a person’s lifetime is where a person is given more than one nombre at the time of his birth, but all of the given names are not repeated at the time of his marriage or at the birth of his children. A person often decided in later life not to use the first in the series of given names that he received at birth. For example, it is quite common to find three given names at birth, with the second or third more frequently used in later life.”
In the Seventeenth Century, given names and surnames were very transitory in nature and probably changed with the name of an employer or the patronage of a certain person.
The Marriage of Juan Martin and Ana Maria (1686)
In the Margin: Juan Martin with Ana Maria, Indios of this Jurisdiction.
Text: On the 15th of August of 1786, I married according to the laws of the Holy Mother Church, JUAN MARTIN, Criollo, from Tecosautia, and assistant in this jurisdiction, legitimate son of Baltasar Martin and Cristina Rosa (both deceased) with ANA MARIA, legitimate daughter of Francisco Martin (deceased) and Maria de la Cruz, Indios from the House of Ana of the son, widow of Sebastian Geronimo, having carried out the procedures ordered by the Holy Council of Trent, and no impediment has resulted, and the decision having been made in their freedom and declared, under oath freely to marry them…
Context: Juan Martin appears to be a Criollo [of Spanish descent]. His wife Ana Maria appears to have Indian parents.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33S7-9GG6-99TC?i=77&cc=1860864
The Marriage of Pablo Matheo de Torres and Dominga Juana (1685)
In the Margin: Pablo Matheo With Dominga Juana, Otomi of this Pueblo.
Text: On the 2nd of September of 1685, I, Father Fernando Xayme, married according to the order of the Nuestra Señora de Madre Church PABLO MATHEO, legitimate son of Nicolas de Torres and Juana Pascuala, Otomi of this Pueblo, widower of Josepha de la Cruz, with DOMINGA JOANNA, legitimate daughter of Pedro Sebastian and Magdalena Pascuala, both deceased, Otomi of this Pueblo, having preceded all the diligence and orders of the Holy Council of Trent and no impediment [to marriage] resulting, I married and veiled them… and placed in their freedom and oath to be married freely…
Context: It appears that both parties in this marriage were descended from Otomí Indians.
Document Location:
https://www.familysearch.org/ark:/61903/3:1:33SQ-GGG6-9SHD?i=74&cc=1860864
