The Origin of El Cucuy (El Coco)
By Alan Gerardo Padilla Aguilar
Francisco de Goya y Lucientes. Que viene el Coco, 1797-1798. Etching and aquatint on laid paper, Sheet: 11 15/16 x 7 15/16 in. (30.3 x 20.2 cm). Brooklyn Museum
For centuries, parents in Latin America and the Iberian Peninsula have invoked the name of a hair-raising creature named El Coco to induce good behavior and encourage their children to fall asleep. This menacing entity is renowned for its threat to devour disobedient children, as emphasized by the opening lines of a haunting Mexican lullaby, "Sleep, my child, go to sleep now. El Coco is coming and he will eat you."[1] Despite its widespread popularity, the origins of El Coco and the chilling legend surrounding it remain enigmatic and shrouded in mystery.
Etymology
El Coco is known by various names, depending on your geographical location: Cucuy, Cuco, Coca, Cuca, the Coco Man and others.[2] There are several hypotheses as to its origin. Some claim its creation to: the Greeks, Romans, or indigenous peoples in Mexico. But recent research points to the Iberian peninsula (Portugal and Spain) as the birthplace of this terrifying folklore. El Coco's enduring presence in various cultures and time periods has cemented its status as a haunting and mysterious figure, capable of inspiring both fear and fascination among individuals of all ages.
Etymology
El Coco is known by various names, depending on your geographical location: Cucuy, Cuco, Coca, Cuca, the Coco Man and others.[2] There are several hypotheses as to its origin. Some claim its creation to: the Greeks, Romans, or indigenous peoples in Mexico. But recent research points to the Iberian peninsula (Portugal and Spain) as the birthplace of this terrifying folklore. El Coco's enduring presence in various cultures and time periods has cemented its status as a haunting and mysterious figure, capable of inspiring both fear and fascination among individuals of all ages.
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The Coconut Theory
Due to the characteristics of a coconut and similarity in spelling, many historians believe that the etymology of El Coco comes from the word “coconut”. Before Portuguese explorer Vasco da Gama reached India in 1498 and saw coconuts for the first time, Coco (and its variant Coca) was an old Portuguese word inherited from Latin that meant “several nuts” or “one big nut.”[3] Hence the reason why the Portuguese first called this fruit/nut “Coco”. The word would later be used in a joking manner to compare it to a human head or cranium. In some Latin American countries today you can hear people say, “Usa el Coco”, "Use your head,” when telling someone to use their own intelligence. |
“Coconut face”, © tree-species April 30, 2007. From Wikimedia Commons.
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The first recorded reference to a coconut resembling a man's head dates back to 1330, when the intrepid Moroccan explorer Ibn Battuta chronicled his travels to India.[4] Battuta also mentioned a fascinating Indian legend about the coconut’s origin. A royal vizier was beheaded by the King’s orders and a seed was planted within the head, ultimately giving rise to a thriving coconut tree.[5]
The coconut is spherical in shape and coupled with three holes in a similar position to two eyes and a mouth on a dark hairy fibrous shell. These features gave the fruit eerie characteristics similar to a monstrous hairy head.[6] In a survey taken in Andalucia, Spain, 20% of people also described El Coco as being a hairy monster.[7]
The coconut is spherical in shape and coupled with three holes in a similar position to two eyes and a mouth on a dark hairy fibrous shell. These features gave the fruit eerie characteristics similar to a monstrous hairy head.[6] In a survey taken in Andalucia, Spain, 20% of people also described El Coco as being a hairy monster.[7]
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Hooded cloak Theory
Eventually, Coca became a word used to refer to head-gear, similar to how “cap” today is related to the old word cappa, which is believed to have derived from caput meaning “head”.[8] In Portugal, black hooded cloaks came to be known as Coca, and Coco became the masculine equivalent word.[9] Fearful-looking men wearing black hooded cloaks, but with their faces covered and only two eye holes to conceal their identity, became known as Farricocos.[10] With an ominous presence, they roamed the streets and publicly announced the passage of the condemned, shouting out their names and crimes so everyone would hear.[11] The Farricocos underwent a process of Christianization over time. On March 20, 1500, King Manuel granted authorization to a Catholic brotherhood named Misericordia to remove the bones and remains of those who had been executed and give them a Christian burial during All Saints Day.[12] The Farricocos were entrusted to carry this duty. They also walked the streets announcing sins and calling for confession and penance.[13] Farricocos are still around today in the city of Braga in northern Portugal where they take part in a Catholic procession at night called Ecce Homo during Holy Week since the late 15th century.[14] Certain regions of Spain also wear traditional hooded cloaks, although sometimes in different colors, during Catholic celebrations.[15] It is noteworthy to mention that in a famous etching done by Spanish artist Francisco Jose de Goya y Lucientes between 1797-1798 titled, “Que viene el Coco”, the child-eating creature is also portrayed in a hooded cloak! (See cover image)[16] Furthermore, most stories and lullabies about El Coco mention him emerging at night just like the Farricocos do during processions. |
“Farricocos” in the Procession “Ecce Homo” in the Maundy Thursday, in Braga, Portugal © Joseolgon April 1, 2010. From: Wikimedia Commons.
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Reptilian Theory
During medieval times in northern Portugal and Spain, legends of terrifying creatures circulated among the citizens. A trio of malevolent reptilian beasts: a dragon, a crocodile, and a turtle-like creature, terrorized people. The term "Coca'' was also used to refer to these creatures, and they were believed to roam around, preying on innocent victims. Due to similarities in spelling and their evil child-eating characteristics, some scholars believe that perhaps El Coco might have originated from one of these Cocas.
During medieval times in northern Portugal and Spain, legends of terrifying creatures circulated among the citizens. A trio of malevolent reptilian beasts: a dragon, a crocodile, and a turtle-like creature, terrorized people. The term "Coca'' was also used to refer to these creatures, and they were believed to roam around, preying on innocent victims. Due to similarities in spelling and their evil child-eating characteristics, some scholars believe that perhaps El Coco might have originated from one of these Cocas.
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Dragon
The legend of Saint George, a Roman Christian soldier, tells of his bravery in battling a dragon that tormented a village and demanded the sacrifice of young maidens.[17] Saint George, armed with the sign of the cross, faced the dragon and emerged victorious, which motivated the villagers to convert to Christianity. The story symbolizes the triumph of good (St. George) vs the Devil (the Dragon). The story has inspired processions and feasts in Portugal and Spain in honor of Saint George's victory.[18] |
“Coca21” © Amavio June 12, 2011. From Wikimedia Commons.
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In 1265, during a Corpus Christi procession in Portugal, history bore witness to the creation of a makeshift dragon named Coca in honor of the dragon defeated by Saint George.[19] Almost a decade later in 1274, Afonso III mentioned a sea creature called Coca in his third book of “Doações”.[20] By 1400, another processional dragon was documented in Valencia, Spain but named Cuca.[21]
To this day, a large makeshift Coca, is still witnessed in Monção, Portugal during Corpus Christi. The Coca engages in a medieval-style reenactment battle with a man on horseback impersonating Saint George.[22] If Saint George wins by cutting off one of the Coca’s ears, crops will be abundant. It is believed that through colonial imposition, the Coca inspired the popularity of what became known as Cuca, a Brazilian child-eating witch with the appearance of an alligator.[23]
To this day, a large makeshift Coca, is still witnessed in Monção, Portugal during Corpus Christi. The Coca engages in a medieval-style reenactment battle with a man on horseback impersonating Saint George.[22] If Saint George wins by cutting off one of the Coca’s ears, crops will be abundant. It is believed that through colonial imposition, the Coca inspired the popularity of what became known as Cuca, a Brazilian child-eating witch with the appearance of an alligator.[23]
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Crocodile
Around 1776 in Palma, Spain, there was a rumor that a dragon called Drac de na Coca roamed around in the La Portella neighborhood.[24] Strange noises could be heard at night and it was said that several children had been devoured by the beast. One night a knight named Bartomeu Coc came upon the diabolical dragon while on his way to his fiancee’s house. Coc managed to kill the beast with his sword and the dragon turned out to be a crocodile that had been living in the sewers of Palma. The animal was preserved and is displayed today at the Diocesan Museum.[25] |
Drac de na Coca (2)” © Joan Gene January 3, 2022. From Wikimedia Commons
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Turtle
In the Catalan region of Spain in the 14th century, a mythical creature known as Cuca fera de Tortosa was described as a fearsome beast.[26] According to accounts, it resembled a tortoise, but with a spine covered in horns and the claws and head of a dragon. However, its terrifying appearance was not the only cause for alarm, as it was said to have an insatiable appetite for the flesh of innocent creatures. The Cuca fera de Torosa was reported to have a taste for three children and three cats for its dinner.[27] During the same century, a makeshift Cucafera beast was used in the local festivities of Montblanc and Tarragona Spain with its origins going back to the Corpus Christi celebrations.[28] |
“Cucafera Montblanc” © AlexErraEssa August 26, 2017. From Wikimedia Commons.
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Jack O’ Lantern Theory
Long before Halloween became a celebrated holiday in the United States, the tradition of carving jack o' lanterns during autumn was practiced by people in northern Portugal and Galicia, Spain.[29] Over time, it became associated with spooky legends and ghosts. According to some writers, one such ghost in Portuguese folklore was known as El Coco, who had a jack o'lantern in place of a human head and would terrorize children.[30] Interestingly, some believe that the coconut got its name from the ghost El Coco. Its features, three holes that resemble two eyes and a mouth, are said to have been associated with the Jack o’lanterns carved eyes and mouth and its spherical shape.[31][32] According to the Houaiss online Portuguese dictionary, the last entry for Coca states that it is a lantern lit with a candle, made of hollowed pumpkin. It has cuts representing eyes and a mouth and scares people at night. Coca is said to be the feminine word for Coco.[33]
First Lullabies
One of the first times El Coco appears in literature in a frightening manner is in a book titled “Cancionero” by Spanish poet Anton de Montoro in 1445.
Long before Halloween became a celebrated holiday in the United States, the tradition of carving jack o' lanterns during autumn was practiced by people in northern Portugal and Galicia, Spain.[29] Over time, it became associated with spooky legends and ghosts. According to some writers, one such ghost in Portuguese folklore was known as El Coco, who had a jack o'lantern in place of a human head and would terrorize children.[30] Interestingly, some believe that the coconut got its name from the ghost El Coco. Its features, three holes that resemble two eyes and a mouth, are said to have been associated with the Jack o’lanterns carved eyes and mouth and its spherical shape.[31][32] According to the Houaiss online Portuguese dictionary, the last entry for Coca states that it is a lantern lit with a candle, made of hollowed pumpkin. It has cuts representing eyes and a mouth and scares people at night. Coca is said to be the feminine word for Coco.[33]
First Lullabies
One of the first times El Coco appears in literature in a frightening manner is in a book titled “Cancionero” by Spanish poet Anton de Montoro in 1445.
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(Spanish)
“Tanto me dieron de poco, Que de puro miedo temo Como los niños de cuna Que les dicen: ¡Cata el coco! De dragon que guarda y vela Aquel fruto del manzano"[34] |
(English)
"They gave me so little That I'm afraid out of sheer terror Like babies in their cradles Whom they tell: "Watch out for the Coco! a dragon that guards and watches. That fruit from the apple tree" |
Another children’s lullaby composed by Montoro also in 1445 warns children who ask for bread. Excerpt:
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"A los niños ‘cata el coco’
dizen quando piden pan, y ante vos soy yo con moco, como gosque ante gran can"[35] |
"Children 'beware of El Coco'
they say when they ask for bread, before you I am like a runny-nosed child, like a puppy before a great dog." |
Popular Artists
Sor Juana Inez de La Cruz is considered to be one of the most important literary figures in the American continent. In one of her most famous poems, “Satira filosofica”, (1689) Sor Juana mentions El Coco:
Sor Juana Inez de La Cruz is considered to be one of the most important literary figures in the American continent. In one of her most famous poems, “Satira filosofica”, (1689) Sor Juana mentions El Coco:
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"Parecer quiere el denuedo
De vuestro parecer loco, Al niño que pone el coco Y luego le tiene miedo."[36] |
"When it comes to bravely posturing,
your witlessness must take the prize: you’re the child that makes El Coco. and then recoils in fear and cries."[37] |
Miguel de Cervantes y Saavedra, from Spain, is one of the most important literary figures in the world. In his most famous work, “Don Quixote de la Mancha” (1605), the epitaph of Don Quixote compares him to El Coco,
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“tuvo a todo el mundo en poco,
fue espantajo y el coco del mundo en tal coyuntura, que acreditó su ventura morir cuerdo y vivir loco.”[38] |
"This world he didn’t even prize
He was a scarecrow in its eyes, And yet he was its bugbear (El Coco), too. He had the luck, with much ado, To live a madman, yet die wise."[39] |
Conclusion
The origins of El Coco go back to the Iberian Peninsula (Portugal and Spain). Its genesis is varied and complex, with roots in language, culture and mythology. From the coconut to the hooded cloak, to the dragon, crocodile, turtle and Jack o’lantern, El Coco has taken on many different forms throughout history. Despite its frightening reputation as a child-eating creature, El Coco has become a familiar figure in many Latin American and Iberian cultures, often used as a means to encourage good behavior and obedience in children. Whether it is through lullabies, stories or religious processions, the legend of El Coco continues to captivate families.
The origins of El Coco go back to the Iberian Peninsula (Portugal and Spain). Its genesis is varied and complex, with roots in language, culture and mythology. From the coconut to the hooded cloak, to the dragon, crocodile, turtle and Jack o’lantern, El Coco has taken on many different forms throughout history. Despite its frightening reputation as a child-eating creature, El Coco has become a familiar figure in many Latin American and Iberian cultures, often used as a means to encourage good behavior and obedience in children. Whether it is through lullabies, stories or religious processions, the legend of El Coco continues to captivate families.
Sources
[1] Pedro Cerrillo, “Amor y Miedo En Las Nanas De La Tradición Hispánica.” Leer y releer artículos. Fundación Cuatrogatos, 2013. https://www.cuatrogatos.org/detail-articulos.php?id=750.
[2] Ryan Calejo, Charlie Hernandez & the League of Shadows, (North Carolina: Aladdin, 2019), 328.
[3] M. Sawdmann, “Coco and Mona,” University of the West Indies and Caribbean Quarterly, Vol. 3, No. 4 (August, 1954): 235.
[4] Tejedor, Ruiz, Aun viene el Coco.
[5] “Legend of the Coconut Head.”, Islam City, April 20, 2017, https://www.islamicity.org/11426/legend-of-the-coconut-head/.
[6] Alberto del Campo Tejedor, Fernando C. Ruiz Morales, “Aun viene el coco. Origen, pervivencia y transformación de un clásico del miedo infantil”, Revista de Pensamiento e Infantil, vol. 18, núm.2, (2018), 2040: https://www.redalyc.org/jatsRepo/537/53755753008/html/index.html
[7] Tejedor, Ruiz, “Aún viene el Coco”,2040.
[8] Sawdmann, “Coco and Mona”, 235.
[9] Sawdmann, “Coco and Mona”, 235.
[10] Ruthia, “Semana Santa de Braga, Uma Devoção Secular,” O Berço do Mundo, February 8, 2023, https://bercodomundo.com/2023/02/semana-santa-de-braga.html#os_farricocos.
[11] Ruthia, “Semana Santa de Braga, Uma Devoção Secular,” February 8, 2023.
[12] A Irmandade." Santa Casa da Misericórdia de Santarém. Accessed April 17, 2023. https://scms.pt/index.php/pt/a-irmandade/.
[13] Ruthia, “Semana Santa de Braga”
[14] Ruthia, “Semana Santa de Braga, Uma Devoção Secular,” February 8, 2023.
[15] “Week Easter Fotografías E Imágenes de Alta Resolución - Página 3”, Accessed April 19, 2023, https://www.alamy.es/imagenes/week-easter.html?page=3&sortBy=relevant.
[16] “Que viene el coco”, Fundación Goya en Aragón, Accessed April 16, 2023, https://fundaciongoyaenaragon.es/obra/que-viene-el-coco/871.
[17] John Malov, "The Symbolism and Iconography of Saint George in Orthodox Christianity," Obitel-Minsk Catalog Blog (blog), May 2017, https://catalog.obitel-minsk.com/blog/2017/05/the-symbolism-and-iconography-of-saint-george-in-orthodox-christianity.html.
[18] Malov, "The Symbolism and Iconography of Saint George” ihttps://catalog.obitel-minsk.com/blog/2017/05/the-symbolism-and-iconography-of-sain
[19] Marina Pelluci Duarte Mortoza, “Cuca, the Bogeywoman of Brasil”, Nunt. Antiquus, Vol. 14, n. 1, (2018) P. 8.
[20] M. R. Terci, “A Cuca Não é Nossa: A Verdadeira Origem Da Bruxa Com Cabeça de Jacaré.” Aventuras Na História, 6 Oct. 2019.
[21] Duarte, “Cuca”, P.8.
[23] Duarte, “Cuca”, P.8.
[24] Terci, “A Cuca Não é Nossa”, 2019. aventurasnahistoria.uol.com.br/noticias/reportagem/cuca-nao-e-nossa-verdadeira-origem-da-bruxa-com-cabeca-de-jacare.phtml. Accessed 15 Apr. 2023.
[25] “The ¿Drac de Na Coca¿ Becomes the First ¿Fire Beast¿ of Palma City Council”, 2011, Ajuntament de Palma. January 13, 2011. https://www.palma.cat/portal/PALMA/contenedor1.jsp?seccion=s_fnot_d4_v1.jsp&contenido=54881&tipo=8&nivel=1400&codResi=1&language=en.
[26] “The ¿Drac de Na Coca¿,” Ajuntament de Palma.
[27] Harllatham, “Festa da coca”, June 29, 2013, https://harllatham.livejournal.com/233012.html
[28] "La Cucafera," Ajuntament de Montblanc, accessed April 25, 2023, https://www.montblanc.cat/la-vila/folclore/la-cucafera.
[29] Antonio Fernandez Vera, Significado y Origen de Dichos Españoles (Madrid: Punto Rojo Libros S.L., 2018), 307.
[30] Anna M. Fernandez Poncela, "Cancion de cuna: Arrullo o Desvelo," Anales de Antropología 39, no. 2 (2005): 198, https://www.revistas.unam.mx/index.php/antropologia/issue/view/893.
[31] Fernández Vera, Significado y Origen de Dichos Españoles, 307.
[32] Fernandez, "Canción de cuna”, 198.
[33] "Houaiss Dicionário da Língua Portuguesa." UOL Educação. Accessed April 28, 2023. https://houaiss.uol.com.br/corporativo/apps/uol_www/v6-1/html/index.php#4.
[34] Don Emilio Cotarelo y Mori, Cancionero de Anton de Montoro, (Madrid: Imprenta de Jose Perales y Martinez: 1900), 91.
[35] Montoro, Cancionero, 120.
[36] “Redondillas by Sor Juana Inés De La Cruz.” CommonLit. Accessed April 15, 2023. https://www.commonlit.org/en/texts/redondillas.
[37] "Silly Men," The Language Museum, accessed May 2, 2023, https://languagemuseum.org/exhibits/the-power-of-poetry-exhibit/poetry-from-mexico/silly-men/.
[38] Miguel de Cervantes Saavedra, El ingenioso hidalgo Don Quijote de la Mancha, Volume 6 (Madrid: Revista de archivos, bibliotecas y museos, 1916), 449, accessed May 3, 2023, https://www.google.com/books/edition/El_ingenioso_hidalgo_Don_Quijote_de_la_M/UaQsAAAAMAAJ?hl=en&gbpv=1&dq=Epitafio+de+Sans%C3%B3n+Carrasco+a+la++sepultura+de+Don+Quijote&pg=PA449&printsec=frontcover.
[39] Emre Gurgen, Don Quixote Explained: Reference Guide, (Bloomington, IN: AuthorHouse, 2014), 525, available at Google Books, https://www.google.com/books/edition/Don_Quixote_Explained_Reference_Guide/C5frAwAAQBAJ?hl=en.
[1] Pedro Cerrillo, “Amor y Miedo En Las Nanas De La Tradición Hispánica.” Leer y releer artículos. Fundación Cuatrogatos, 2013. https://www.cuatrogatos.org/detail-articulos.php?id=750.
[2] Ryan Calejo, Charlie Hernandez & the League of Shadows, (North Carolina: Aladdin, 2019), 328.
[3] M. Sawdmann, “Coco and Mona,” University of the West Indies and Caribbean Quarterly, Vol. 3, No. 4 (August, 1954): 235.
[4] Tejedor, Ruiz, Aun viene el Coco.
[5] “Legend of the Coconut Head.”, Islam City, April 20, 2017, https://www.islamicity.org/11426/legend-of-the-coconut-head/.
[6] Alberto del Campo Tejedor, Fernando C. Ruiz Morales, “Aun viene el coco. Origen, pervivencia y transformación de un clásico del miedo infantil”, Revista de Pensamiento e Infantil, vol. 18, núm.2, (2018), 2040: https://www.redalyc.org/jatsRepo/537/53755753008/html/index.html
[7] Tejedor, Ruiz, “Aún viene el Coco”,2040.
[8] Sawdmann, “Coco and Mona”, 235.
[9] Sawdmann, “Coco and Mona”, 235.
[10] Ruthia, “Semana Santa de Braga, Uma Devoção Secular,” O Berço do Mundo, February 8, 2023, https://bercodomundo.com/2023/02/semana-santa-de-braga.html#os_farricocos.
[11] Ruthia, “Semana Santa de Braga, Uma Devoção Secular,” February 8, 2023.
[12] A Irmandade." Santa Casa da Misericórdia de Santarém. Accessed April 17, 2023. https://scms.pt/index.php/pt/a-irmandade/.
[13] Ruthia, “Semana Santa de Braga”
[14] Ruthia, “Semana Santa de Braga, Uma Devoção Secular,” February 8, 2023.
[15] “Week Easter Fotografías E Imágenes de Alta Resolución - Página 3”, Accessed April 19, 2023, https://www.alamy.es/imagenes/week-easter.html?page=3&sortBy=relevant.
[16] “Que viene el coco”, Fundación Goya en Aragón, Accessed April 16, 2023, https://fundaciongoyaenaragon.es/obra/que-viene-el-coco/871.
[17] John Malov, "The Symbolism and Iconography of Saint George in Orthodox Christianity," Obitel-Minsk Catalog Blog (blog), May 2017, https://catalog.obitel-minsk.com/blog/2017/05/the-symbolism-and-iconography-of-saint-george-in-orthodox-christianity.html.
[18] Malov, "The Symbolism and Iconography of Saint George” ihttps://catalog.obitel-minsk.com/blog/2017/05/the-symbolism-and-iconography-of-sain
[19] Marina Pelluci Duarte Mortoza, “Cuca, the Bogeywoman of Brasil”, Nunt. Antiquus, Vol. 14, n. 1, (2018) P. 8.
[20] M. R. Terci, “A Cuca Não é Nossa: A Verdadeira Origem Da Bruxa Com Cabeça de Jacaré.” Aventuras Na História, 6 Oct. 2019.
[21] Duarte, “Cuca”, P.8.
[23] Duarte, “Cuca”, P.8.
[24] Terci, “A Cuca Não é Nossa”, 2019. aventurasnahistoria.uol.com.br/noticias/reportagem/cuca-nao-e-nossa-verdadeira-origem-da-bruxa-com-cabeca-de-jacare.phtml. Accessed 15 Apr. 2023.
[25] “The ¿Drac de Na Coca¿ Becomes the First ¿Fire Beast¿ of Palma City Council”, 2011, Ajuntament de Palma. January 13, 2011. https://www.palma.cat/portal/PALMA/contenedor1.jsp?seccion=s_fnot_d4_v1.jsp&contenido=54881&tipo=8&nivel=1400&codResi=1&language=en.
[26] “The ¿Drac de Na Coca¿,” Ajuntament de Palma.
[27] Harllatham, “Festa da coca”, June 29, 2013, https://harllatham.livejournal.com/233012.html
[28] "La Cucafera," Ajuntament de Montblanc, accessed April 25, 2023, https://www.montblanc.cat/la-vila/folclore/la-cucafera.
[29] Antonio Fernandez Vera, Significado y Origen de Dichos Españoles (Madrid: Punto Rojo Libros S.L., 2018), 307.
[30] Anna M. Fernandez Poncela, "Cancion de cuna: Arrullo o Desvelo," Anales de Antropología 39, no. 2 (2005): 198, https://www.revistas.unam.mx/index.php/antropologia/issue/view/893.
[31] Fernández Vera, Significado y Origen de Dichos Españoles, 307.
[32] Fernandez, "Canción de cuna”, 198.
[33] "Houaiss Dicionário da Língua Portuguesa." UOL Educação. Accessed April 28, 2023. https://houaiss.uol.com.br/corporativo/apps/uol_www/v6-1/html/index.php#4.
[34] Don Emilio Cotarelo y Mori, Cancionero de Anton de Montoro, (Madrid: Imprenta de Jose Perales y Martinez: 1900), 91.
[35] Montoro, Cancionero, 120.
[36] “Redondillas by Sor Juana Inés De La Cruz.” CommonLit. Accessed April 15, 2023. https://www.commonlit.org/en/texts/redondillas.
[37] "Silly Men," The Language Museum, accessed May 2, 2023, https://languagemuseum.org/exhibits/the-power-of-poetry-exhibit/poetry-from-mexico/silly-men/.
[38] Miguel de Cervantes Saavedra, El ingenioso hidalgo Don Quijote de la Mancha, Volume 6 (Madrid: Revista de archivos, bibliotecas y museos, 1916), 449, accessed May 3, 2023, https://www.google.com/books/edition/El_ingenioso_hidalgo_Don_Quijote_de_la_M/UaQsAAAAMAAJ?hl=en&gbpv=1&dq=Epitafio+de+Sans%C3%B3n+Carrasco+a+la++sepultura+de+Don+Quijote&pg=PA449&printsec=frontcover.
[39] Emre Gurgen, Don Quixote Explained: Reference Guide, (Bloomington, IN: AuthorHouse, 2014), 525, available at Google Books, https://www.google.com/books/edition/Don_Quixote_Explained_Reference_Guide/C5frAwAAQBAJ?hl=en.
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