WORKS ISSUED BY THE NATURAL AND MORAL HISTORY OF THE INDIES. VOL. II No. I.XI. THE » NATURAL & MORAL HISTORY OF THE INDIES. BY FATHER JOSEPH DE ACOSTA. REPRINTED FROM THE ENGLISH TRANSLATED EDITION OF EDWARD GRIMSTON, 1604. AND EDITED, SHitfj Notes anil an Entroouction, BY CLEMENTS R MARKHAM, C.B., F.RS. VOL. II. the"moral history LONDON: PRINTED FOR THE HAKLUYT SOCIETY. JIDCCCLXNX. oA T. RICHARDS, 37, GREAT QUElW STREET, W.C. COUNCIL THE HAKLUYT SOCIETY. Coloitbl H. YULE, C.B., Pbesidbict. HUNE, C.B. ) VlCR rHF«IDK»T9. Admiral C. R. DRINKWATER BETHUNE, C.B. ) Majob-Gewbbal Sib HENRY RAWLINSON, K.C.B. ) W. A. TYSSEN AMHERST, Esq., M.P. Rbv. Db. G. P. BADGER, D.C.L. J. BARROW, Esq. WALTER DE GRAY BIRCH, Esq. E. H. BUNBURY, Esq. Thb Eabl op DUCTE. Captaiw HANKEY, R.N. LiBtTT.-GRirBBAi. Sib J. HENRY LEFROY, C.B., K.C.M.O. R. H. MAJOR, Esq. Rbab-Admibai, MAYNE, C.B. Colokbl Sib WM. L. MEREWETHER, C.P.., K.C.8.I. DELMAR MORGAN, Esq. Admibai, Sib ERASMUS OMMANNEY, C.B. Lobd ARTHUR RUSSKLL, M.P. Thb Lobd STANLEY of Aldbblbt. EDWARD THOMAS, Esq. Libut.-Gbxebal Sib HENRY THUTLLIER, O.S.I. CLEMENTS R. MARKHAM, C.B., Howokabt Bbcbbtab*. CONTENTS OF THE SECOND VOLUME. PAOB Analytical Table of Contents . i The Moral History. Fifth Book . .298 Sixth Book . .390 Seventh Book . . 448 Contents of the Index .... 535 Index . . . 535 NOTICE. T/ie two Volumes are payed througlmti, and t1i£ Index is at the end of tfie Second Volume. ANALYTICAL TABLE OF CONTENTS. MORAL HISTORY. BOOK V. Prologue to the following Books - - 296 Chapter 1. — That tlie pride and malice of tlie Divell liath been the cause of idolatrie. Scriptural evidence of the Devil's pride - - 298 He hath retired into remote parts - - - 299 Always inventing idolatries - 300 Chapter 2. — Of many kinds of idolatry tlie Indians have used. Worship of elements called Huaca - - - 301 Idolatry of images or of the dead - - - 301 Chapter 3. — That tlie Indians have some knowledge of God. Peruvians acknowledge a Supreme Being - - 301 There is no name for God among them - - 302 Offerings to Viracocha by Peruvians ... 303 Difficulty in dealiug with idolaters - - - 303 Chapter 4. — On the first kinde of idolatrie, ujwn naturall and universall things. Adoration of the sun .... 303 Worship of thunder and lightning - r - 304 Of the earth, rainbow, and stars - - 305 Names of stars ... . 305 Mexican worship of Vitzilipuztli \- 305 The sin of idolatry \ 306 b / 11 ANALYTICAL TABLE OF CONTENTS. Chapter 5. — Of the idolatry of the Indians used to particular The Devil has also made them worship base things - 307 Peruvians worship all things in nature - - 308 Belief in a deity of all best things of their kind - - 308 The Apachitas or votive heaps - - - 309 An Ynca sceptic touching the sun - - - 310 Chapter 6. — Of another kind of idolatry upon the dead. Mourning for the dead becomes idolatry - - 311 Images and mummies of the dead - - - 312 Chapter 7. — Of the superstitions they used to the dead. Peruvian belief in a future state - - - 313 They carefully preserved dead bodies - - - 313 Human sacrifices to the dead - - - 314 Food and clothes placed with the dead- - - 315 Chapter 8. — Of the manner of burying the dead among the Mexicaine and sundrie other nations. In Mexico the priests interred the dead - - 315 Custom of burning the dead - - - 315 The servants of a great man killed at his funeral - 316 Chapter 9. — The fourth and last kinde of idolatry the Indians used, especially the Mexicaines, to images and idolls. The Holy Ghost condemns worship of images - - 317 The idol of Vitzilipuztli in Mexico - - - 318 Temple of the Mexican idol - - - - 3 1 9 Dress and form of the image - - - 320 Idol of Quetzaalcoatl in Cholula - - - 321 Feast in Tlascala ■ - 322 Chapter 10. — Of a strange manner of idolatry practised amongst the Mexicaines. Intended victims worshipped as the idol - - 323 ANALYTICAL TABLE OF CONTENT8. Ill Chapter 11. — How the Divell hath laboured to make himself equal I unto God, and to imitate him in his sacrifices, religion, and sacraments. The Devil strives to imitate the religion of God - - 324 Scarce anything that the Devil has not counterfeited - 325 Chapter 1 2. — Of tlie temples t/iat were found at tlie I mint. In every province of Peru there was a chief Huaca - 325 The great temple at Cuzco - - - 326 The golden image of the sun - - 320 Chapter 13. — Of tlie Proud Temples at Mexico. Famous temple of Vitzilipuztli - - 327 Description of the temple - - 328 Other temples in Mexico - - 329 Chapter 14. — Of the Priests and their offices. Mexicans had several grades of priests - - 330 Their duties - - - 331 is Chapter 15. — Of tlie Monastery of Virgins. Many convents of virgins in Peru - 332 Duties of the virgins - - 332 Religions women in Mexico - 333 fc^CuAPTER 16. — Of the MonasteHes of religions men that the Devill hath invented far superstition. Letters from Jesuits in Japan touching the Bonzes - 334 In Peru there were no monasteries for men - - 335 In Mexico there were houses of secluded men - - 336 Little boys as novices in Mexico - - - 336 Dress and penance of Mexican monks - - 337 wChapter 17. — Of Penance and Strictnes the Indians have used at the DivelVs persuasion. Penance of Mexican priests - 339 Discipline at feast of Tezcatlipuca - 339 Peruvian fasts - - :\.W IV .> ANALYTICAL TABLE OP CONTENTS. Chapter 18. — Of the sacrifices the Indians made to the Divell, and wherefore. Peruvian sacrifices of shells, coca, etc. - - 340 Sacrifice of animals - - - - 341 Sacrifices of first fruits - - - - 343 Chapter 19. — Of the sacrifices they made of men. Human sacrifices in Peru - - . - 344 Malice of the Devil - - ' - - 345 Chapter 20. — Of the horrible sacrifices of men which the Mexicans used. Mexicans sacrificed captives - 346 The manner of sacrificing - - 347 Dress of the priests - 348 The bodies cast down a flight of steps - - - 349 Chapter 21. — Of another kind of sacrificing of men which the Mexicaines used. The flaying of men - 350 The victim reverenced as a God - - - 351 Captives sought for to sacrifice - - - 352 Chapter 22. — How the Indians grew weary and could not endure the cruelty of Sathan. The Indians desire to be freed from priestly yoke - 352 Spaniards resolved to abolish the sacrifices - - 353 A victim spoke after his heart was cut out - - 353 Chapter 23. — How the Divell hath laboured to imitate and counter- feite the Sacraments of the Holy Church. Solemn feast of Raymi in Peru - - - 354 Feast of Situa - - - - - 355 Ceremony resembling communion - - - 355 ANALYTICAL TABLE OP CONTENTS. V Chapter 24. — In what manner the Divell hath laboured to counter- feite tlie feast of the Holy Sacrament and Communion used in the Holy Church. Mexican virgins make the image of their God of paste and honey ..... 356 Procession of the idol - - - - 357 The paste offered to the idol - - - 358 After the ceremony the paste is eaten - - - 359 Chapter 25. — Of Confessors and Confession which live Indians used. Confession most general in the Collao - - - 361 The Ynca only confessed to the sun - - - 361 Practices of sorcerers - 362 Confession in Japan - 363 1^ Chapter 26. — Of the abominable unction which the Mexicaine Priestes and otlier nations used, and of their witcJicraftes. Mexican priests anointed . - - 364 Method of preparing the unction - - 36.5 Reputed power of the unction - - 366 Sorcerers in Peru - - - 367 Their divination - - 368 ^Chapter 27. — Of the ceremonies and customs of the Indians which are like unto ours. Their baptisms and marriages - 369 Mexican marriage and divorce - 370 Numerous idols in Mexico and Peru - - 371 Chapter 28. — Of some Feasts celebrated by them of Cuscot and hotv tlte Divell would imitate the mysterie of the Holy Trinitie. Peruvian feast of Raymi - - 372 Peruvian Trinity - - - 372 Other months and feasts of the Peruvians - - 374 Feast of Situa - - 375 Vi ANALYTICAL TABLE OP CONTENTS. Chapter 29. — Of the feast of Jubilee which the Mexicaines celebrated. Feast of Tezcatlipuca - 377 to 384 Chapter 30. — Of the Feast of Mar chants which those of Chobetecas celebrated. Feast of Quetzalcoatl - 384 Mexican festivals ----- 385 Chapter 31. — What profit may be drawne out of this discourse of the Indians superstitions. Profit from the study of Indian superstitions - - 388 BOOK VI. Chapter 1. — That they erre in their opinion which hold the Indians to want judgment. . Ill-treatment of the Indians - - - 390 Authorities for Peru and Mexico - - - 391 Chapter 2. — Of the method of computing time and the Kalendar the Mexicaines used. Mexican calendar - - - - - 392 Chapter 3. — How the Kings Yncas accounted tJie y eaves and moneths. Peruvian calendar - 395 Chapter 4. — That no nation of the Indies hath beene found to have had, the use of letters. Letters unknown in America - - - 397 Chapter 5. — Of the fashion of letters and bookes the Chinois used. Chinese writing - - 399 ANALYTICAL TABLE OF CONTENTS. Vll Chapter 6. — Of the schools and universities in China. Chinese learning - - - - - 401 Chapter 7. — Of Hie fashion of letters and writings whicfi the Mexi- caines used. Mexican picture writing .... 403 Mexican records ----- 404 Chapter 8. — Of Registers and tlie manner of reckoning which the Indians of Peru used. Peruvian Quipus - - - - 406 Chapter 9. — Of the order the Indians Isolde in their writing. Various ways of writing ... - 408 Chapter 10. — How the Indians dispatcJied tlveir messengers. Use of messengers / - 409 Chapter 11. — Of the manner of government and of the Kings which the Indians had. Government in various countries - - - 4 1 0 Mexico and Peru compared - - - - 411 Chapter 12. — Of tlie Government of the Kings Yncas of Peru. Ynca ceremonies - - - - 412 Ynca government - - - - 4 1 3 Chapter 13. — Of the distribution the Yncas made of Uteir vassals. Divisions of the Ynca Empire - - - 414 Chapter 14. — Of the edifices and maner of buildings of tlie Yncas. Ynca edifices - - - - - 41.3 Ynca bridges - - - - 416 Chapter 15. — Of Oie Yncas revenues, and the order of Tributes their imposed upon ttie Indians. Ynca revenue and tribute - - - - 418 Flocks of llamas - - - - 420 Vlll ANALYTICAL TABLE OP CONTENTS. Chapter 16. — Of arts and offices which the Indians did exercise. Arts and handicrafts - - - -421 Head dresses ----- 422 Chapter 17. — Of the posts and Chasquis the Indians did use. Posts and messengers - - - - 423 Chapter 18. — Of the justice, lawes, and punishments which the Yncas have established ', and of their marriages. Ynca marriages ----- 424 Chapter 19. — Of the Originall of the Yncas, Lords of Peru, with their conquests and victories. Indian Governments - 426 Extent of the Ynca Empire - - - - 427 Origin of the Yncas - - - - 428 Chapter 20. — Of the first Ynca, and his Successors. Lineage of the Yncas - - - - 429 Chapter 21. — Of Pachacuti Ynca Yupanqui and what happened in his time unto Guaynacapa. Ynca traditions - - - - -430 Mariners of the Yncas - 432 Chapter 22. — Of the greatest and most famous Ynca called Guanacapa. Conquests of Huayna Ccapac - - - 433 The body of Huayna Ccapac sent to Lima - - 434 Death of Huascar - - - - 434 Chapter 23. — Of the last Successors Yncas. Manco Ynca ----- 435 Execution of Tupac Amaru - - - - 435 Succession of Yncas - - _ .. 436 Chapter 24. — Of the manner of the Mexicans common-weal. Mexican succession - 436 HH5,W ANALYTICAL TABLE OF CONTENTS. IX Chapter 25. — Of the titles and dignities the Indians used. Mexican nobility ----- 438 Chapter 26. — How the Mexicaines made war, and of their orders of Knighthood. Mexican warfare ----- 440 ^Mexican knighthood ... - 441- Chapter 27. — Of the great order and diligence tlie Mexicaines used to instruct tlieir youth. Schools in the Mexican temples - - - 442 Training for soldiers and priests - - - 443 • Chapter 28. — Of the Indians feasts and dances. Dances in Peru ----- 444 Dances in Mexico - 445 Music and dancing ... - 446 BOOK VII. ' Chapter 1. — That it is profitable to understand tlie actum uf the Indians, especially the Mexicans. Profit to be derived from history - - - 448 Chapter 2. — Of the ancient inhabitants of Neto Spaine, and how the Navatlacas came thither. Chichemecas, the first inhabitants of Mexico - 449 Habits of the wild people - 450 Invasion of the Navatlacas - - - - 451 Chapter 3. —How the six Lineages of Navatlacas peopled the land of Mexico. Lineages of the Navatlacas - 452 War between Tlascaltecas and Chichimecas - - 453 Peopling of America - - 455 X ANALYTICAL TABLE OF CONTENTS. Chapter 4. — Of the Mexicaines departure, of their journey, and peopling of the Province of Mechoacan. Migration of the Mexicans - - - - 456 Chapter 5. — Of that which happened in Malinalca in Tula, and in Chapultepec. Continued migration of the Mexicans - - - 459 Chapter 6. — Of the War res the Mexicaines had against them of Gulhuacan. Mexicans and the King of Culhuacan - - - 461 Continued march - - - - 462 Chapter 7. — Of the foundation of Mexico. Foundation of Tenoxtitlan or Mexico - - - 463 Division of the city into quarters - - - 464 Chapter 8. — Of the sedition of those of Tlatelulco, and of the first Kings the Mexicaines did choose. Sedition of Tlatelulco - - - - 465 First Mexican King - - - - 466 Chapter 9. — Of the strange tribute the Mexicaines paid to them of Azcapuzalco. Mexican tribute to Azcapuzalco -• 468 Floating gardens - - - - -469 Death of the first Mexican King - - - 470 Chapter 10. — Of the second King, and what happened in his raigne. The second Mexican King - - - - 471 Death of the second King - - - - 472 Chapter 11. — Of Chimalpopoca, the third king, and his cruell death, and the occasion of the warre which the Mexi- caines made. The third Mexican King - 473 Power of Mexican Kings - - - - 474 Murder of the third Mexican King - - - 475 ANALYTICAL TABLE OP CONTENTS. XI Chapter 12. — Of tlie fourth King called Izcoalt, and of the war against tlte Tepanecas. The fourth Mexican King - 477 The warrior Tlacaellel - - - - 478 Chapter 13. — Of the battell the Mexicaines gave to the Tepa- necas, and of the victory tltey obtained - - 480 Chapter 14. — Of tlie warre and victory the Mexicaines had against the Cittie of Ouyoacan - - - 483 Chapter 15. — Of the warre and victorie the Mexicaines had against the Suchimilcos ... 435 Chapter 16. — Of the fift King of Mexico, called Monte- zuma, tfie first of that name - - - 488 Chapter 17. — How Tlacaellel refused to be King, and of ttie election and deedes of Ticocic - - - 491 Chapter 18.--0/ the death of Tlacaellel, and the deedes of Axayara, the seventh King of tlie Mexicaines - - 494 Chapter 19. — Of the deedes of Autzol, the eighth King of Mexico. Accession of the eighth king - - - 497 Conquests of Autzol - - - - 497 Machinations of a sorcerer - 498 Water brought to Mexico - 499 Chapter 20. — Of the election of great Montezuma, the last King of Mexico. Character of Montezuma .... 500 Speech of tlie King of Tezcuco - - - 501 Reply of Montezuma .... 502 Xll ANALYTICAL TABLE OP CONTENTS. Chapter 21. — How Montezuma ordered the service of his house, and of the warre he made for his coronation. Household of Montezuma - 503 Coronation of Montezuma - - - - 504 Chapter 22. — Of the behaviour and greatnes of Montezuma. Government of Montezuma - - - 505 Chapter 23. — Of the presages and strange prodigies which happened in Mexico before the fall of their Empire. Signs and wonders - - - - 506 Credibility of omens - - - - 507 A talking stone - - - - - 509 Strange omens - - - - - 510 Chapter 24 — Of the newes Montezuma received of the Spaniards arrival in his countrey, and of the Ambassage he sent them. Arrival of the Spaniards - - - - 513 Reception of Cortes - - - - 514 Return of the ambassadors - - - - 515 Terror of Montezuma - - - - 516 Chapter 25. — Of the Spaniards entrie into Mexico. Montezuma's strategy - - - - 517 Meeting of Cortes and Montezuma - - - 518 Interview with Montezuma - - - 519 Chapter 26. — Of the death of Montezuma and the Spaniards departure out of Mexico. Rising of the Mexicans - - - - 520 Death of Montezuma - - - - 522 Retreat of the Spaniards - - - - 522 Submission of the Mexicans - - - 523 ?p ANALYTICAL TABLE OP CONTENT8. Xlll Chapter 27. — Of some miracles which God Jiath showed at tlie Indies in favour of tlie faith, beyond the desert of those that wrought them. Santa Cruz de la Sierra ... - 524 Curing by miracles .... 525 Miracle at the siege of Cuzco - - - 526 Divine interposition on the side of the Spaniards - 526 Chapter 28. — Of tlie manner how the Divine Providence disposed of the Indies, to give an entrie to the Christian Religion. Designs of Providence - - - - 527 Importance of large monarchies - - - 528 -Difficulty in converting small tribes - - - *• 528 -Divisions among the natives a great help - - 529 Gallantry of the Araucans - - - - 529 -Aids to conversion - - - - 530 Defeat of Satan - - - - - 531 -Fruits of conversion ... - 532 Conclusion - - - - - 533 A Prologue to the Bookes following. Having intreated of the Natural History of the Indies, I will hereafter discourse of the Morall History, that is to say of the deeds and custom es of the Indians. For after the heaven, the temperature, the scituation, and the qualities of the new world ; after the elements and mixtures — I mean mettals, plants, and beasts, whereof we have spoken in the former Bookes, as occasion did serve; both Order and Reason doth invite vs to continue and vndertake the dis- course of those men which inhabite the new world. And therefore I pretend in the following bookes to speake what I thinke worthie of this subiect. And for that the intention of this Historic is not onely to give knowledge of what hath passed at the Indies, but also to continue this know- ledge, to the fruite we may gather by it, which is to helpo this people for their soules health, and to glorifie the Creator and Redeemer, who hath drawne them from the obscure darkenes of their infidelitie, and imparted vnto them the admirable light of his Gospel. And therefore I will first speake in these bookes following what concernes their religion or superstition, their customes, their idolatries, and their sacrifices ; and after, what concerned their policie * 296 and government, their lawes, customes, and their deedes. And for that the memorie is preserved amongst the Mexi- caine Nation, of their beginnings, successions, warres, and other things worthie the relation ; besides that which shall be handled in the sixt booke, I will make a peculiar Dis- course in the seventh, shewing the disposition and fore- warnings this Nation had of the new Kingdome of Christ our Lord, which should be extended in these Countries, and should conquer them to himselfe, as he hath done in all the rest of the world. The which in truth is a thing worthie of great consideration, to see how the divine providence hath appointed that the light of his word should finde a passage / in the furthest boundes of the world. It is not my proiect at this time to write what the Spaniardes have done in those partes, for there are bookes enow written vpon this subiect, nor yet how the Lordes servants have laboured and profited, for that requires a new labour. I will onely content my selfe to plant this Historie and relation at the doores of the Gospel, seeing it is alreadie entered, and to make knowne the Naturall and Morall things of the Indies, to the end that Christianitie may be planted and augmented, as it is expounded at large in the bookes we have written, / De procuranda Indiorum sahote. And if any one wonder at some fashions and customes of the Indies, and wil scorne them as fooles, or abhorre them as divelish and inhumane people, let him remember that the same things, yea, worse, have beene seene amongst the Greekes and Romans, who have commanded the whole world, as we may easily vnder- 297 stand, not onely of our Authors, as Eusebius of Cesarea, Clement of Alexandria, and others, but also of their owne, as Plinie, Dionysius of Halicarnaus, and Plutarko : for the Prince of darkness being the head of all Infidelitie, it is no new thing to finde among Infidells, cruelties, filthines, and follies fit for such a master. And although the ancient Gen- tiles have farre surpassed these of the new world in valour and naturall knowledge, yet may wee observe many things in them woorthie the remembrance. But to conclude, they shew to be barbarous people, who being deprived of the supernaturall light, want likewise philosophic and natural knowledge. THE FIFT BOOKE Of the Naturall and Morall Historie of the Indies. Chap. i. — That the Pride and Malice of the Dlvell hath beene the cause of Idolatrie. lib. v. / The Pride and Presumption of the Divell is so great and "" obstinate that alwaies hee seekes and strives to be honoured as God, and doth arrogate to himselfe all hee can, what- soever doth appertaine to the most high God, hee ceaseth not to abuse the blinde Nations of the world vpon whom the cleere light of the holy Gospel hath not yet shone. iob xii. Wee read in lob of this prowd tyrant, who settes his eyes aloft, and amongst all the sons of pride, he is the King. The holy Scripture instructes vs plainely of his vile inten- tions, and his overweening treason, whereby he hath pre- tended to make his Throne equall vnto Gods, saying in isaiah xiv. Isaiah, " Thou diddest say within thy selfe, I will mount vp to heaven and set my chaire vpon all the starres of heaven, and I will sit vpon the toppe of the Firmament, and in the sides of the North, I will ascend above the height of the cloudes, and will be like to the most high." And in E|ek.. Ezekiel, " Thy heart was lifted up, and thou hast said, I am God, and have set in the chaire of God in the midst of the sea/' Thus doth Satan continually persist in this wicked desire to make himselfe God. And although the iust and severe chastisement of the most high hath spoiled him of all his pompe and beautie, which made him grow prowd, being intreated as his fellonie and indiscretion had PEIDE OP THE DEVIL. 299 deserved, as it is written by the same Prophets ; yet hath LlB- v- he left nothing of his wickedness and perverse practises, the which he hath made manifest by all meanes possible, like a mad dogge that bites the sword wherewith ho is strucken. For as it is written, the pride of such as hate God doth alwaies increase. Hence comes the continuall and strange care which this enemio of God hath alwaies had to make him to be worshipt of men, inventing so many kinds of Idolatries, whereby ho hath so long held the gretcst part of the world in subiection, so as there scarce remaines any one corner for God and his people of Israel. And since Man. xii. the power of the Gospel hath vanquished and disarmed him, and that by tho force of the Crosse, hoe hath broken and ruined the most important and puissant places of his kingdome with the like tyrannic, hco hath begunno to assaile tho barbarous people and nations farthest off, striving to maintaine amongst them his false and lying divinitio, tho which the Sonne of God had taken from him in his Church, tying him with chaines as in a cage or prison, liko a furious beast, to his great confusion, and reioycing of tho servants of God, as ho doth signify in lob. But in the end, although idolatrio had beeno rooted out of the best and most notable partes of tho worlde, yet he hath retired himself into tho most remote parts, and hath ruled in that other part of tho worlde which, although it bo much inferiour in nobilitie, yet is it not of less compasso. Thero are two causes and chiefe motives for the which tho divell hath so much laboured to plant idolatry and all in- fidelity, so as you shall hardly finde any Nation where thero is not some markes thereof. Tho ono is this great pre- sumption and pride, which is such, that tfhoso would con- sider how heo durst affront the very Sonne of God, and true God, in saying impudontly, that he should fall downo and worship him ; the which ho did, although he knew not certainoly that this was the very God, yet had he some Mat. iv. 300 MALICE OF THE DEVIL. _ opinion that it was the Sonne of God. A most cruell and horrible pride to dare thus impudently affront his God. Truely -wee shall not finde it very strange that hee makes himselfe to be worshipped as God by ignorant Nations, seeing hee would seeke to be worshipped by God himselfe, calling himselfe God, being an abhominable and detestable creature. The other cause and motive of idolatrie is the mortall hatred he hath conceived for ever against man- kinde. For as our Saviour saith; hee hath beene a mur- therer from the beginning, and holdes it as a condition and inseparable qualitie of his wickednesse. And for that hee knowes the greatest misery of man is to worship the crea- ture for God ; for this reason hee never leaves to invent all sortes of Idolatries to destroy man and make him ennemy to God. There are two mischiefes which the divell causeth in idolatry : the one, that hee denies his God, according to Deut.xxxii. the text, "Thou hast left thy God who created thee"; the other is, that hee doth subiect himselfe to a thing baser than himselfe ; for that all creatures are inferior to the rea- sonable, and the divell, although hee be superior to man in nature, yet in estate he is much inferior, seeing that man in this life is capable of Divinitie and Eternitie. By this meanes God is dishonoured, and man lost in all parts by idolatry, wherewith the divell in his pride is well content. Chap. ii. — Of many Mndes of idolatry the Indians have used. Sap.xiv. Idolatry, saieth the Holy-Ghost by the Wise man, is the cause, beginning, and end of all miseries ; for this cause the enemy of mankinde hath multiplied so many sortes and diversities of idolatry, as it were an infinite matter to spe- cific them all. Yet we may reduce idolatry to two heades, the one grounded vppon naturall things, the other vpon V BELIEF IN A SUPREME BEING. 301 Lib. v. things imagined and made by mans invention. The first is divided into two ; for eyther the thing they worship is generall, as the Sunne, Moone, Fire, Earth, and Elements, or else it is particular, as some certayne river, fountaine, tree, or forrest, when these things are not generaly wor- shipped in their kindes, but onely in particular. In this , first kind of idolatry they have exceeded in Peru, and they properly call it Huaca. The second kinde of idolatry, which depends on mans inventions and fictions, may likewise be divided into two sortes, one which regards onely the pure arte and invention of man, as to adore the images or statues of, gold, wood, or stone, of Mercury or Pallas, which neyther are, nor ever were any thing else but the bare pictures ; and the other that concernes that which really hath beene," and is in trueth tho same thing, but not such as idolatry faines, as the dead, or some things proper vnto them, ' which men worshippe through vanitie and flatterie, so as we reduce all to foure kindes of idolatry, which tho infi- dolls vso; of all which it behooveth us to speake some- thing. Chap. hi. — That the Indians have some knowledge of God. First, although tho darknesse of infidelitie holdeth these Nations in blindenesse, yet in many thinges the light of truth and reason works somewhat in them. And they com- . monly acknowledge a supreame Lord and Author of all things, which they of Peru called Viracocha,1 and gave him names of great excellence, as Pachacamac, or Pachayacha- chic,2 which is the Creator of heaven and earth : and Vsapu,3 1 See G. de la Vega (ii, p. 66) for the meaning of the word Viracocha, properly, Uira-ccocha. * Pachacamac, Creator of the World. Pacha yachachic, Teacher of the World. 3 Sajtay, Only. 802 NO NAME FOR GOD. lib. v. which is admirable, and other like names. Him they did worship, as the chiefest of all, whom they did honour in be- holding the heaven. The like wee see amongst them of Mexico and China, and all other infidelles. Which accord- eth well with that which is saide of Saint Paul, in the Acts of the Apostles, where hee did see the Inscription of an Altare, Ignoto Deo — To the vnknown God. Wherevpon the Apostle tooke occasion to preach unto them, saying, Acts xvii. " He whome you worship without knowing, him doe I preach vnto you". In like sort, those which at this day do preach the Gospel to the Indians find no great difficultie to perswade them that there is a high God and Lord over all, and that this is the Christians God and the true God. And yet it iiath caused great admiration in me, that although they had this knowledge, yet had they no proper name for God. If wee shall seeke into the Indian tongue for a word to answer to this name of God, as in Latin, Dens, in Greeke, Theos, in Hebrew, El, in Arabike, Alia; but wee shall not finde any in the Cuscan or Mexicaine tongues. So as such as preach or write to the Indians vse our Spanish name JDioSj fitting it to the accent or pronunciation of the Indian tongues, the which differ much, whereby appeares the small knowledge they had of God, seeing they cannot so much as name him, if it be not by our very name : yet in trueth they had some little knowledge, and therefore in Peru they made him a rich temple, which they called Pachacamac, which was the principall Sanctuarie of the realme. And as it hath been saide, this word of Pachacamac is, as much to say, as the Creator, yet in this temple they vsed their idolatries, worshipping the divell and figures. They likewise made sacrifices and offrings to Viracocha, which held the chiefe place amongst the worships which the Kings Yncas made. Heereof they called the Spaniards Virocochas, for that they holde opinion they are the sonnes of heaven, and divine ; even as others did attribute a deitie to Paul and Barnabas, FORMS OF IDOLATRY. 303 calling the one Iupiter, and the other Mercurie, so woulde LlB" T' they offer sacrifices vnto them, as vnto gods : and as the Barbarians of Melita (which is Malta), seeing that the viper Actaxviii. did not hurt the Apostle, they called him God. As it is therefore a trueth, conformable to reason, that there is a soveraigne Lorde and King of heaven, whome the Gentiles, with all their infidelities and ido- latries, have not denyed, as wee see in the Philosophy of Timseus in Plato, in the Metaphisickes of Aristotle, and ™£jnJim' in the Asclepio of Tresmigister, as also in the Poesies of metaph. Homer and Virgil. Therefore the Preachers of the Gospel in Piman- * have no great difficultie to plant and perswado this truth Asclepio. of a supreame God, be the Nations of whome they preach never so barbarous and brutish. But it is hard to rooto out of their mindes that there is no other God, nor any other deitie then one ; and that all other things of themselves have no power, being not workeing proper to themselves, but what the great and ouely God and Lord doth give and impart vnto them. To conclude, it is neces- sarie to porswade them by all meanes in reproving their errors, as well in that wherein they generally fail in wor- shipping more then one God, as in particular (which is much more), to hold for Gods, and to demand favour and helpo of those things which aro not Gods, nor have any power, but what the true God their Lord and Creator hath given them. Cjiap. iv. — Of the first kinde of Idolatric, vpon naturall and uuivcrsall things. Next to Viracocha, or their supreme God, that which most commonly they have and do adore amongst the Infi- dells is the Sonne ; and, after, those things which are most remarkablo in the celestiall or elcmentarie nature, as the 304 PERUVIAN DEITIES. lib.v. m0one, starres, sea, and land. The Huacas, or Oratories, wliich the Yncas Lords of Peru had in greatest reverence next to Viracocha and the sunne, was the thunder, which they called by three divers names, Chuquilla, Catuilla, and Intiillapa,1 supposing it to bee a man in heaven, with a sling and a mace, and that it is in his power to cause raine, haile, thunder, and all the rest that appertaines to the region of the aire, where the cloudes engender. It was a Huaca (for so they called the Oratories) generall to all the Indians of Peru, offering vnto him many sacrifices ; and in Cuzco, which is the QJourt and Metropolitane Cittie, they did sacrifice children vnto him, as to the Sunne. They did worship these three, Viracocha, the Sunne, and Thunder, after another maner than all the rest, as Polo2 writes, who had made triall thereof, they did put as it were a gauntlet or glove vpon their hands when they did lift them vp to worshippe them. They did worshippe the earth, which they called Pachamama, as the Ancients did the goddesse Tellus ; and the sea likewise, which they call Mamacocha, as the Ancients worshipped Thetis or Neptune. More- over, they did worship the rainebow, which were the armes and blazons of the Ynca, with two snakes stretched out on either side^ Amongst the starres they all did com- monly worship that which they called Colca, and we heere the little goats.3 They did attribute divers offices to divers starres, and those which had neede of their favour did worship them, as the shepheard did sacrifice to a star which they called vrcuchillay, -which they holde to be a sheepe of divers colours, having the care to preserve their cattell. It is understood to be that which the Astronomers call Lyra. These shepheards worshippe two other starres, which walke neere vnto them, they call them Catuchillay Yllapa is thunder in Quichua. Chuqui-ylla was the name of the God of Thunder. Ynti-yllapa, the Sun's thunder. 2 Polo de Ondegardo. 3 The Plaiades. MEXICAN DEITIES. 305 and vrcuchillay ; and they faine them to be an ewe and a lainbe. Others worshipped a starre which they called Machachuay, to which they attribute the charge and power over serpents and snakes, to keepe them from hurting of them. They ascribe power to another starre, which they called Chuquinchincay (which is as much as jaguar), over tigres, beares, and lyons, and they have generally be- leeved, that of all the beasts of the earth, there is one alone in heaven like vnto them, the which hath care of their pro- creation and increase. And so they did observe and wor- ship divers starres, as those which, they called Chacana, Topatorca, Mamana, Mirco, Miquiquiray, and many others. So, as it seemed, they approached somewhat neere the pro- positions of Platoes Ideas. The Mexicaines almost in the same maner, after the supreame God, worshiped the Sunne. And therefore they called Hernando Cortez, as he hath written in a letter sent vnto the Emperour Charles the fift, Sonne of the Sunne, for his care and courage to compasse the earth. But they made their greatest adoration to an Idol called Vitzilipuztli, the which in all this region they called the most puissant, and Lord of all things ; for this cause the Mexicaines built him a Temple, the greatest, the fairest, the highest, and the most sumptuous of all other. The scituation and beautie thereof may wel be coniectured by the ruines which yet remaine in the midst of the Cittie of Mexico. But heere the Mexicaines Idolatrie hath bin more pernicious and hurtfull then that of the Yncas, as wee shall see plainer heereafter, for that the greatest part of their adoration and idolatrie was employed to Idols, and not to naturall things, although they did attribute naturall effects to these Idolls, as raine, multiplication of cattell, warre, and generation, even as the Greeks and Latins have forged Idolls of Phoebus, Mercurie, Iupiter, Minerva, and of Mars. To conclude, whoso shall neerely looke into it, shall finde this manner which the Divell hath vsed to deceive the Lib. v. 306 THE SIN OF IDOLATRY. Lib.v. Indians, to be the same wherewith hee hath deceived the Greekes and Romans, and other ancient Gentiles, giving them to vnderstand that these notable creatures, the Sunne Moone, Starres, and Elements, had power and authoritie to doe good or harme to men. And although God hath created all these things for the vse of man, yet hath man so much forgotte himselfe as to rise vp against him. Moreover, he hath imbased himselfe to creatures that are inferiour vnto himselfe, worshiping and calling vpon their workes, for- saking his Creator. As the Wise man saieth well in these Sap. xiii. wordes, u All men are vaine and abused that have not the knowledge of God, seeing they could not know him, that is, by the things that seemed good vnto them : and although they have beheld his workes, yet have they not attained to know the author and maker thereof, but they have beleeved that the fire, winde, swift aire, the course of the starres, great rivers, with Sunne and Moone, were Gods and governours of the world; and being in love with the beautie of these things, they thought they should esteeme them as Gods." It i^ reason they should consider how much more faire the Creator is, seeing that he is the Author of beauties and makes all things. Moreover, if they admire the power and effects of these things, thereby they may vnderstand how much more mightie hee is that gave them their being, - for by the beautie and greatnes of the creatures, they may iudge what the Maker is. Hitherto are the wordes of the Booke of Wisdome, from whence we may draw a good and strong argument, to overthrow the Idolatrie of Infidells, who seeke rather to serve the creature then the Creator, as Rom. i. the Apostle doth iustly reprehend them. But for as much as this is not of our present subiect, and that it hath been sufficiently treated of in the Sermons written against the errors of the Indians, it shall bee sufficient now to nshew that they did worship the great God, and their vaine and lying gods all of one fashion ; for their maner to pray to IDOLATRY OF THE INDIANS. 307 Viracocha, to the Sunne, the Starres, and the rest of their Ltb- Idolls, was to open their hands, and to make a certaine sound with their mouthes, like people that kissed, and to aske that which every one desired in offering his sacrifices, yet was there great difference betwixt the words they vsed in speaking to the great Ticciviracocha,1 to whom they did attribute the cheefe power and commandement over all things, and those they vsed to others, the which every one did worship privately in his house, as Gods or particular Lords, saying that they were their intercessors to this great Ticciviracocha. This maner of worship, opening the hands, and as it were kissing, hath something like to that which lob had in horror, as fit for Idolaters, saying, "If I have iobxxxii. kissed my hands with my mouth, beholding the Sunne when it shines, or the Moone when it is light, the which is a great iniquitie, and to deny the most great God." Chap. v. — Of the Idolatry flte Indians vsed to particular tilings. The Divell hath not bene contented to make these blinde Indians to worshippe the Sunne, Moone, Starres, Earth and Sea, and many other generall things in nature, but hee hath passed on further, giving them for God, and making them subiect to base and abiect things, and for the most part, filthy and infamous. No man needes to woonder at this barbarous blindnes, if hee remember what the Apostle Rom- speaketh of Wise men and Philosophers. That having knowne God, they did not glorifie him, nor give him thankes as to their God, but they were lost in their own imagi na- tions and conceipts, and their hearts were hardened in their follies, and they have changed the glory and deity of the 1 " Aticsi-Uiracocha", according to Molina. From "Atic", a con- queror. x 2 308 IDOLS OP THE PERUVIANS. LlB- T- eternall God into shews and figures of vaine and corruptible things, as men, birds, beasts, and serpents ; we know well that the Egyptians did worship the Dogge of Osiris, the Cow of Isis, and the Sheepe of Amnion ; the Romans did worship the goddesse Februa, of Feavers, and the Tarpeien Goose ; and Athenes the wise woman, the Cocke, and the Raven, and such other like vanities and mockeries, whereof the auntient Histories of the Gentiles are full. Men fell into this great misery, for that they would not subiect themselves to the Lawe of the true God and Creator, as Saint Athanasius dooth learnedly handle, writing against Idolatry. But it is wonderfull strange to see the excesse which hath beene at the Indies, especially in Peru ; for they worshipped rivers, fountaines, the mouthes of rivers, entries of mountaines, rockes or great stones, hilles and the tops of mountains, which they call Apachitas, and they hold them for matters of great devotion. To conclude, they did worship all things in nature which seemed to them remarkable and different from the rest, as acknow- ledging some particular deitie. They shewed me in Caxamalca of Nasca a little hill or great mount of sand, which was the chiefe Idoll or Huaca of the Antients. I demaunded of them what divinitie they found in it ? They answered, that they did worship it for the woonder, being a very high mount of sand, in the midst of very thicke mountains of stone. Wee had neede in the cittie of Kings of great store of great wood for the melting of a Bell, and therefore they cut downe a great deformed tree, which for the greatnesse and antiquitie thereof had beene a long time the Oratorie and Huaca of the Indians. And they beleeved there was a certaine Divinity in any thing that was extraordinary and strange in his kinde, attributing the like vnto small stones and mettalls ; yea, vnto rootes and fruites of the earth, as the rootes they call Papas. There is a strange kinde which they PERUVIAN SUPERSTITIONS. 309 Lib. v. call Llallahuas, which they kissed and worshipped. They did likewise worshippe Beares, Lions, Tygres, and Snakes, to the end they should not hurt them ; and such as their gods bee, such are the things they offer vnto them in their worshippe. They have vsed as they goe by the way, to cast, in the crosse wayes, on the hilles, and toppes of mountaines, which they call Apachitas,1 olde shooes, feathers, and coca chewed, being an hearb they vse much. And when they have nothing left, they cast a stone as an offring, that they might passe freely, and have greater force, the which they say increaseth by this meanes, as it is reported in a provinciall Council of Peru. And therefore JJ^jJ^ u they finde in the hie wayes great heapes of stones offered, p2,cap"- and such other things. The like follie did the Antients vse, of whome it is spoke in the Proverbs. " Like vnto him that Prou. xxvi. offereth stones vnto the hill of Mercurie, such a one is hee that honoureth fooles,"- meaning that a man shall reape no more fruit nor profit of the second than the first, for that their God Mercury, made of stone, dooth not acknow- ledge any offering, neyther doth a foole any honour that is doone him. They vsed another offring no lesso absurd, pulling the haire from the eyebrowes to offer it to the Sunne, hills, Apachitas, to the winds, or to any other thing they feare. Such is the miseries that many Indians have lived in, and do to this day, whom the divell doth abuse, bke very babes, with any foolish illusion whatsoever. So dooth Saint Chrysostome in one of his Homilies compare them, but the servants of God, which labour to draw them to salvation, ought not contemne these follies and child- ishnesse, being sufficient to plunge these poore abused creatures into eternall perdition; but they ought with good and cleere reasons to draw them from so great ignorance. 1 Correctly " Apachecta". See G. dt la Vega^ i, p. 117 * " As he that bindeth a stone in a sling, so is he that giveth honour to a fool." — Proverbs xxvi, v. 8. Lib. v. 310 ARGUMENT AGAINST THE SUN BEING GOD. For in trueth it is a matter woorthy of consideration, to see how they subiect themselves to such as instruct them in the true way of life. There is nothing among all the creatures more beautifull than the Sunne, which all the Gentiles did commonly worship. A discreete captaine and good chris- tian told me that he had with a good reason perswaded the Indians that the Sunne was no god. He required the Cacique or chiefe Lord to give him an Indian that were light, to carry him a letter ; which doone, he saide to the Cacique, Tell me who is Lord and chiefe, either this Indian that carries the letter, or thou that dost send him ? The Cacique answered, without doubt I am, for he dooth but what I commaund him. Even so replied the Captaine, is it of the Sunne we see, and the Creator of all things. For that the Sunne is but a servant to the most high Lorde, which, by his commaundement, runnes swiftly, giving light to all nations. Thus thou seest it is against reason to yeeld that honour to the Sunne which is due to the Creator and Lord of all. The Captaine's reason pleased them all; and the Cacique with his Indians sayde it was trueth, and they were much pleased to vnderstand it. They report of one of the Kings Yncas, a man ©f a subtill spirite, who, seeing that all his predecessors had worshipped the Sunne, said that hee did not take the Sunne to be God, neither could it be, for that God was a great Lord, who with great quiet and leasure performeth his workes, and that the Sunne doth never cease his course, saying that the thing which laboured so much could not seeme to be God.1 Wherein hee spake truth. Even so, when they shew the Indians their blind errors by lively and plaine reasons, they are presently perswaded and yeelde admirably to the trueth. 1 This was Huayna Ccapac. See G. de la Vega, ii, p. 446. QUOTATION FROM THE WISDOM OF SOLOMON. 311 Chap. vi. — Of another hlnde of idolatry vpon the dead. There is an other kinde of idolatry, very different from LlB- v- the rest, which the Gentiles have vsed for the deads sake whom they loved and esteemed ; and it seemeth that the Wise man would give vs to vnderstand, that the beginning of idolatry proceeded thence, saying thus : (i The seeking of J^ 21'^ Idolles was the beginning of fornication, and the bringing vp of them is the destruction of life. For they were not from the beginning, neither shall they continue for ever, but the vanitie and idlenesse of men hath found out this invention, therefore shall they shortly come to an end ; for when a father mourned heavily for the death of his miserable sonne, he made for his consolation an Image of the dead man, and beganne to worshippe him as a god, who a little before had ended his daies like a mortall man, commanding his servants to make ceremonies and sacrifices in remembrance of him. Thus in processe of time this vugratious custome waxing strong was held for a lawe, and Images were worshipped by the commaundement of Kings and Tirantes. Then they beganne to doe the like to them that were absent, and such as they could not honour in presence, being farre off, they did worship in this sort, causing the Images of Kings to be brought whom they would worship, supplying, by this invention, their absence whom they desired to flatter. The curiositie of excellent workmen increased this Idolatrie, for these Images were made so excellent by their Art, that the ignorant were provoked to worshippe them, so as by the perfection of their Arte, pretending to content them that gave them to make, they drew Pictures and Images farre more excellent ; and the common people, ledde with the shew and grace of the worke, did holde and esteeme him for a God, whome before they had honoured as a man. And this was the miserable errour of men, who sometimes 312 WORSHIP OF ANCESTORS. Lib. v. yeelding to their affection and sence, sometimes to the flatterie of their Kings, did attribute vnto stones the incom- municable name of God, worshipping them for Gods." All this is in the booke of Wisdome, woorthy to be noted; and such as are curious in the search of Antiquities shall finde that the beginning of idolatry were these Images of the dead. I say idolatry, which is properly the worship of Idolles and Images; for that it is not certaine that this other idolatry, to worship the creatures, as the Sunne and and the hostes of heaven, or the number of Planets and ier.xix. Starres, whereof mention is made in the Prophets, hath beene after the idolatry of Images, although without doubt Sophon. i. they have made idols in honour of the Sunne, the Moone, / and the Earth. ^Returning to our Indians ; they came to the 1 height of Idolatry by the same meanes the Scripture maketh mention of: first they had a care to keepe the bodies of their Kings and Noblemen whole, from any ill scent or corruption above two hundred yeares. In this 7 sorte were their Kings Yncas in Cusco, every one in his Chappell and Oratorie, so as the Marquis of Canete being Viceroy, to root out Idolatry, caused three or foure of their gods to be drawne out and carried to the city of Kings, which bredde a great admiration, to see these bodies (dead so many yeares before) remaine so faire and also whole.1 Every one of these Kings Yncas left all his treasure and revenue^ to entertaine the place of worshippe where his body was layed, and there were many Ministers with all his familie dedicated to his service ; for no King successor did vsurpe the treasures and plate of his predecessor, but he did gather all new for himselfe, and his pallace. They were not content with this Idolatry to dead bodies, but also they made their figures and representations; and every King in his life time caused a figure to be made wherein he was represented, which they called Huauque, which signifieth 1 See G. de la Vega, ii, p. 91. CUSTOMS RESPECTING THE DEAD. 313 brother, for that they should doe to this Image, during his life and death, as much honor and reverence as to himself. They carryed this Image to the warres, and in procession for rain or fayre weather, making sundry feastes and sacrifices vnto them. There have beene many of these Idolles in Cusco, and in that territorie, but nowe they say that this supersti- tion of worshipping of stones hath altogether ceased, or for the most part, after they had beene discovered by the diligence of the Licentiate Polo, and the first was that of the Ynca Rocca, chief of the faction or race of Hanan Cusco. And we find that among other Nations they had in great estimation and reverence the bodies of their prede- cessors, and did likewise worship their Images. Lib. Chap. vii. — Of Superstitions they vsecl to the Bead. The Indians of Peru beleeved commonly that the Soules lived after this life, and that the good were in glorie and the bad in paine ; so as there is little difficultie to perswade them to these articles. But they are not yet come to the knowledge of that point, that the bodies should rise with the soules. And therefore they did vse a wonderfull care, as it is saide, to preserve the bodies which they honoured after death; to this end their successors gave them gar- ments, and made sacrifices vnto them, especially the Kings Yncas, being accompanied at their funeralls with a great number of servants and women for his service in the other life ; and therefore on the day of his decease they did put to death the woman he had loved best, his servants and officers, that they might serve him in the other life. Whenas Huayna Ccapac died (who was father to Atahu- alpa, at what time the Spaniards entred), they put to death aboue a thousand persons of all ages and conditions, for his service, to accompany him in the other life ; after many Lir...v. 814 CUSTOMS RESPECTING THE DEAD. songs and drunkennes they slew them; and these that were appointed to death, held themselves happy. They did sacrifice many things vnto them, especially yong children, and with the bloud they made a stroake on the dead mans face, from one eare to the other. This superstition and inhumanitie, to kill both men and women, to accompanie and serve the dead in the other life, hath beene followed by others, and is at this day vsed amongst some other barbarous Nations. And as Polo writes, it hath beene in a maner generall throughout all the Indies. The venerable Bede reportes, that before the Englishmen were converted to the Gospel they had the same custome, to kill men to accom- pany and serve the dead. It is written of a Portugall, who, being captive among the Barbarians, had beene hurt with a dart, so as he lost one eye, and as they would have sacrificed him to accompany a Nobleman that was dead, hee said vnto them that those that were in the other life would make small account of the dead if they gave him a blind man for a companion, and that it were better to give him an attendant that had both his eyes. This reason being found good by the Barbarians they let him go. Besides this super- stition of sacrificing men to the dead, beeing used but to great Personages, there is another far more general and common in all the Indies, which is to set meate and drinke vpon the grave of the dead, imagining they did feede thereon: the which hath likewise beene an error amongst the Ancients, as saint Augustine writes, and therefore they gave them meate and drinke. At this day many Indian Infidells doe secretly draw their dead out of the churchyard and burie them on hilles, or vpon passages of mountains, or else in their owne houses. They have also vsed to put gold and silver in their mouth, hands, and bosome, and to apparell them with new garments, durable and well lined, vnder the herse. . They beleeve that the soules of the dead wandred vp and MEXICAN CUSTOMS. 315 downe and indure colde, thirst, hunger, and travell, and for this cause they make their anniversaries, carrying them clothes, meate, and drinke. So as the Prelates, in their Synodes, above all things, give charge to their Priests to let the Indians vnderstand, that the offerings that are set vpon the sepulchre is not to feede the dead but for the poor and ministers, and that God alone dooth feede the soules in the other life, seeing they neither eate nor drinke any corporall thing, being very needefull they should vnderstand it, lest they should convert this religious vse into a superstition of the gentiles as many doe. Lib. v. Chap. viii. — Of the manner of burying the dead among the Mcxicalne and sundrle other Nations. Having reported what many nations of Peru have done with their dead, it shall not be from the purpose to make particular mention of the Mexicaines in this poynt, whose mortuaries were much solemnified and full of notable follies. It was the office of the priests and religious of Mexico (who lived there with a strange observance, as shall be said here- after) to interre the dead and doe their obsequies. The places where they buried them was in their gardens, aud in the courts of their owne houses ; others carried them to the places of sacrifices which were doone in the raountaines \ others burnt them, and after buryed the ashes in theyr Temples, and they buryed them all with whatsoever they had of apparel, stones, and Jewells. They did put the ashes of such as were burnt into pots, and with them the Jewells, stones, and earerings of the dead, how rich and pretious soever. They did sing the funerall offices like to answeres, and did often lift vp the dead bodies, dooing many cere- monies. At these mortuaries they did eate and drinke, and if it were a person of qualitie they gave apparrell to all such 316 MEXICAN CUSTOMS. Lib. v. as came to the interrement. When any one dyed they layd him open in a chamber, vntill that all his kinsfolkes and friendes were come, who brought presents vnto the dead, and saluted him as if he were living. And if he were a King or a Lord of some towne, they offered him slaves to be put to death with him, to the end they might serve him in the other world. They likewise put to death his priest or chap- laine (for every Noble man had a priest which administred these ceremonies within his house), and then they killed him that hee might execute his office with the dead. They like- wise killed his cooke, his butler, his dwarfes and deformed men, by whom he was most served ; neyther did they spare the very brothers of the dead, who had most served them : for it was a greatnesse amongest the Noble men to be served by theyr brethren and the rest. Finally they put to death all of his traine for the entertaining of his house in the other world ; and lest poverty should oppresse them they buried with them much wealth, as golde, silver, stones, curtins of exquisite worke, bracelets of gold, and other rich peeces. And if they burned the dead, they vsed the like with all his servants and ornaments they gave him for the other world. Then tooke they all the ashes they buryed with very great solemnity. The obsequies continued tenne dayes, with songs of plaints, and lamentations, and the priests carried away the dead with so many ceremonies, and in so great number as they coulde scarce accoumpt them. To the Captaines and Noblemen they gave trophees and marks of honour accord- ing to their enterprises and valor imployed in the warres and governements ; for this effect they had armes and par- ticular blasons. Thev carried these markes or blasons to the place where he desired to be buried or burnt, marching before the body, and accompanying it, as it were, in pro- cession, where the priests and officers of the Temple went with diverse furnitures and ornaments, some casting incense, others singing, and some sounding of mournefull WORSHIP OF IMAGES AND IDOLS. 317 flutes and drummes, which did much increase the sorrow of his kinsfolkes and subjects. The priest who did the office was decked with the markes of the idoll which the noble man had represented, for all noble men did represent idolles, and carried the name of some one, and for this occasion they were esteemed and honoured. The order of knighthoode did commonly carry these forsaide markes. He that should be burnt, being brought to the place appoynted, they invi- roned him with wood of pine trees and all his baggage, then set they fire vnto it, increasing it still with goomie wood, vntill that all were converted into ashes, then came there foorth a Priest attired like a Divell, having mouthes vpon every ioynt of him, and many eyes of glasse, holding a great staffe with the which hee did mingle all the ashes very boldly and with so terrible a gesture, as he terrified all the assistants. Sometimes the minister had other different habites according to the qualitie of the dead. I have made this digression of obsequies and funeralls vpon the idolatry and superstition they had to the dead. It is reason to returne now to our chiefe subject and to finish this matter. Lib. t. Chap. ix. — The fourth and last kinde of Idolatry the Indians vsed, especially the Mcxicaincs, to Images and Idolls. Although in trueth God is greatly offended with these above named Idolatries, where they woorship the creatures; yet the holy Ghost doth much more reproove and condemne another kind of idolatry, and that is of those that worship Images and figures made by the hand of men, which have nothing else in them but to be of wood, stone, or mettall, and of such forme as God hath given them. And therefore the Wiseman speaketh thus of such people, "They are miserable, whose hopes may be counted among the dead, 318 IDOLS OF MEXICO. Lib. v. f^at have called the workes of mens handes gods, as golde, silver, and the invention of the likenes of beastes, or a fruitlesse stone, which hath nothing more in it than antiqui- ties" And hee dooth divinely follow this proposition against this errour and follie of the Gentiles ; as also the Prophets isa. xiiv. Isaiah, Jeremiah, Baruc, and King David, doe treate thereof p*aiuc?xiii' amply- I* ^s convenient and necessary that the ministers of Christ which doe reproove the errors of idolatry, should have a good sight, and consider well these reasons which the holy-Ghost doth so lively set downe, being all reduced Hosea viii. into a short sentence by the Prophet Hosea, " He that hath made them was a workeman, and therefore can they be no gods, therefore the Calfe of Samaria shalbe like the Spiders webbe.-" Returning to our purpose, there hath beene great curiositie at the Indies in making of idolles and pictures of diverse formes and matters, which they wor- shipped for gods, and in Peru they called them Huacas, being commonly of fowle and deformed beasts ; at the least, such as I have seene, were so. I beleeve verily that the Divel, in whose honour they made these idolles, was pleased to cause himselfe to be worshipped in these deformities, and in trueth it was found so, that the Divell spake and answered in many of these Huacas or idolls, and his priests and ministers came to those Oracles of the father of lies, and such as he is, such were his counsells and prophesies. In the provinces of New Spaine, Mexico, Tescuco, Tlascalla, Cholula, and in the neighbour countries to this realme, this kinde of idolatry hath beene more practised than in any other realme of the world. And it is a prodigious thing to heare the superstitions rehersed that they have vsed in that poynt, of the which it shall not be vnpleasant to speake something. The chiefest idoll of Mexico was, as I have sayde, Vitzilipuztli. It was an image of wood, like to a man, set vpon a stoole of the colour of azure, in a brankard or litter ; at every corner was a piece of wood in forme of a Serpant's head. IDOLS OP MEXICO. 319 The stoole signified that he was set in heaven : this idoll LlB" hadde all the forehead azure, and had a band of azure vnder the nose from one eare to another : vpon his head he had a rich plume of feathers, like to the beake of a small bird, the which was covered on the toppe with gold burnished very browne : hee had in his left hand a white target, with the figures of five pine apples made of white feathers, set in a crosse : and from above issued forth a crest of gold, and at his sides hee hadde foure dartes, which (the Mexicaines say) had beene sent from heaven to do those actes and pro- wesses which shall be spoken of. In his right hand he had an azured staffe, cutte in fashion of a waving snake. All these ornaments, with the rest, had their meaning, as the Mexicaines doe shew : the name of Vitziliputzli signifies the left hand of a shining feather.1 I will speake heereafter of the prowde Temple, the sacri- fices, feasts, and ceremonies of this great idoll, being very notable things. But at this present we will only shew that this idoll, thus richly appareled and deckt, was set vpon an high Altare in a small peece or boxe, well covered with linnen clothes, iewells, feathers, and ornaments of golde, with many rundles of feathers, the fairest and most exqui- site that could be found : hee had alwaies a curtine before him for the greater veneration. Ioyning to the chamber or chappell of this idoll, there was a peece of lesse worke, and not so well beautified, where there was another idoll they called Tlaloc. These two idolls were alwaies together, for that they held them as companions, and of eqnall power. There was another idoll in Mexico, much esteemed, which was the god of repentance, and of jubilies and pardons for their sinnes. They called this idoll Tezcatlipuca ; lie was mado of a blacke shining stone like to Iayel,2 being attired with some ornamental devises after their manner ; it had earerings of golde and silver, and through the nether lippe a small 1 u Siniestra dc pluma relumbrante." 2 " Azauache." 320 MEXICAN IDOLS. lib. v. tube of cristall, in length halfe a foote : in the which they sometimes put a greene feather, and sometimes an azured, which made it resemble sometimes an emerald, and some- times a turquois : it had the haire broided and bound vp with a haire-lace of golde burnished, at the end whereof did hang an eare of golde, with two firebrands of smoake painted therein, which did signifie the prayers of the afflicted and sinners that he heard, when they recommended themselves vnto him. Betwixt the two eares hanged a number of small herons. He had a iewell hanging at his necke, so great that it covered all his stomacke : vpon his armes bracelets of golde ; at his navill a rich greene stone ; and in his left hand a fanne of pretious feathers, of greene, azure, and yellow, which came forth of a looking glasse of golde, shining and well burnished, and that signified, that within this looking glasse hee sawe whatsoever was doone in the world. They called this mirror or plate of golde Itlac- heaya3 which signifies his glasse for to looke in. In his right hand he held foure dartes, which signified the chas- tisement hee gave vnto the wicked for their sinnes. And therefore they feared this idoll most, lest he should discover their faults and offences. At his feast they had pardon of their sinnes, which was made every foure years, as shalbe declared heereafter. They held this idoll Tezcatlipuca for the god of drought, of famine, barrennesse, and pestilence : And therefore they paynted him in another forme, being set in great maiesty vppon a stoole compassed in with a red curtin, painted and wrought with the heads and bones of dead men. In the left hand it had a target with five pines, like vnto pine apples of cotton : and in the right a little dart, with a threatening countenaunce, and the arme stretcht out, as if he would cast it; and from the target came foure dartes. It had the countenance of an angry man, and in choler, the body all painted blacke, and the head full of Quales feathers. They vsed great superstition to GODS OF THE MEXICANS. 321 this idoll, for the feare they had of it. In Cholula, which is LlB- r- a commonwealth of Mexico, they worshipt a famous idoll, which was the god of marchandise, being to this day greatly given to trafficke. They called it Quetzaalcoatl. This idoll was in a great place in a temple very high : it had about it golde, silver, Jewells, very rich feathers, and habites of divers colours. It had the forme of a man, but the visage of a little bird with a red bill, and above a combe full of wartes, having rankes of teeth, and the tongue hang- ing out. It carried vpon the head a pointed myter of painted paper, a sithe in the hand, and many toyes of golde on the legges ; with a thousand other foolish inventions, whereof all had their significations ; and they worshiped it, for that he enriched whome hee pleased, as Meranon and Plutus. In trueth this name which the Cholulanos gave to their God was very fitte, although they vnderstoode it not: they called it Quetzaalcoatl, signifying colour of a rich feather, for such is the divell of covetousnesse. These barbarous people contented not themselves to have gods onely, but they had goddesses also, as the Fables of Poets have brought in, and the blind gentility of the Grcekes and Romans worshipt them. The chiefo goddesse they worshipt was called Tozi, which is to say our grandmother, who, as the Histories of Mexico report, was daughter to the king of Culbnacan, who was the first they flcaed by the commaunde- ment of Vitzliputzli, whom they sacrificed in this sort, being his sister, and then they beganne to flea men in their sacri- fices, and to clothe the living with the skinnes of the sacrificed, having learned that their gods were pleased there- with, as also to pull the hearts out of them they sacrificed, which they learned of their god, who pulled out the hearts of such as he punished in Tulla, as shall be sayd in his place. One of these goddesses they worshipt had a Sonne, who was a great hunter, whome they of Tlascalla afterwardes tooke for a god, and those were ennemies to the Mexicaines, by whoso Y 322 GODS OF THE MEXICANS. LlB- v< ayde the Spaniardes wonne Mexico. The province of Tlascalla is very fit for hunting, and the people are much given therevnto. They therfore made a great feast vnto this idoll, whom they painted of such a forme as it is not now needefull to loose any time in the description thereof. The feast they made was pleasant, and in this sort : They sounded a Trumpet at the breake of day, at the sound whereof they all assembled with their bowes, arrows, netts, and other instruments for hunting : then they went in pro- cession with theyr idoll, being followed by a great number of people to a high mountayne, vpon the toppe whereof they had made a bower of leaves, and in the middest thereof an Altare richly deckt, where- vpon they placed the idoll. They marched with a great bruit of Trumpettes, Cornets, Flutes, and Drummes, and being come vnto the place they invironed this mountaine on all sides, putting fire to it on all partes : by meanes whereof manie beasts flew foorth, as stagges, connies, hares, foxes, and woolves, which went to the toppe flying from the fire. These hunters followed after with great cries and noyse of diverse instruments, hunting them to the top before the idoll, whither fled such a num- ber of beastes, in so great a prease, that they leaped one vpon another, vpon the people, and vppon the Altare, wherein they tooke great delight. Then tooke they a great number of these beasts, and sacrificed them before the idoll, - as stagges and other great beasts, pulling out their hearts, as they vse in the sacrifice of men, and with the like cere- mony : which done, they tooke all their prey vppon their shoulders, and retired with their idoll in the same manner as they came, and entered the citty laden with all these things, very ioyfull, with great store of musicke, trumpets, and drummes, vntill they came to the Temple, where they placed their idoll with great reverence and solemnitie. They presently went to prepare their venison, wherewith they made a banquet to all the people ; and after dinner HUMAN SACRIFICES. 323 they made their playes, representations, and daunces before the idoll. They had a great number of other idolles, of gods and goddesses ; but the chiefe were of the Mexicaine Nation, and the neighbour people as is saide. Lib. v. Chap. x. — Of a strange manner of Idolatry practised amongst the Mexicaines. As we have saide that the kings Yncas of Peru caused Images to bo made to their likenesse, which they called their Guacos or brothers,1 causing them for to be honored like themselves: even so the Mexicains have done of their gods, which was in this sorte. They tooko a captive, such / as they thought good ; and afore they did sacrifice him vnto * their idolls, they gave him the name of the idoll, to whome hee should bo sacrificed, and apparelled him with the same ornaments like their idoll, saying, that he did repre- sent the same idoll. And during the time that this repre- sentation lasted, which was for a yeero in some feasts, in others sixe moneths, and in others lesse, they reverenced and worshipped him in the same maner as the proper idoll; and in the meane time he did eate, drincke, and was merry. When hee went through the streetes, the people came forth to worship him, and every one brought him an almes, with children and sicke folkcs, that he might cure them, and bless them, suffering him to doe all things at his plea- sure, onely hee was accompanied with tonne or twelve men lest he should flie. And he (to the end he might be rever- enced as he passed) sometimes sounded vppon a small flute, that the people might prepare to worship him. The feast being come, and hee growne fatte, they killed him, opened him, aud eat him, making a solempne sacrifice of him. In trueth, it was a pittifull thing to consider in what sort / Sathan held this people in his subicction, and doth many to 1 lluaca was a sacred thing or place. Tluauquc is brother in Quichua. y2 Lib. v. 324 CUNNING OF THE DEVIL. this day, which commit the like cruelties and abominations, with the losse of the miserable soules and bodies of such as they offer to him, and he laughs and mockes at the follie of these poore miserable creatures, who deserve well for their offences, to be forsaken of the most high God, to the power of their adversary, whom they have chosen for their god / and support. But seeing wee have spoken sufficient of the Indians idolatrie ; it followes that we treate of their Eeligion, or rather Superstition, which they vse in their sacrifices, temples, ceremonies, and the rest. Chap. xi. — How the Devill hath laboured to make himself equall vnto God, and to imitate him in his Sacrifices, Religion, and Sacraments. Before wee come to this point, we ought to consider one thing, which is worthie of speciall regard, the which is, how / the Divell, by his pride, hath opposed himself to God ; and that which God, by his wisedome, hath decreed for his honour and service, and for the good and health of man, the Divell strives to imitate and to pervert, to bee honoured, and to cause men to be damned : for as we see the great God hath Sacrifices, Priests, Sacraments, Religious Prophets, and Ministers, dedicated to his divine service and holy cere- monies, so the Divell hath his sacrifices, priests, his kinds of sacraments, his ministers appointed, his secluded and fained holinesse, with a thousand sortes of false prophets. All which will be pleasant to vnderstand, being declared in particular, and of no small fruite for him that shall remem- joim v. ber, how the Divell is the father of lies, as the truth saieth in the Gospel ; and therefore hee seekes to vsurpe to him- selfe the glorie of God, and to counterfeit the light by his Exod. vii. darknes. The Sooth-saiers of Egipt, taught by their master Sathan, laboured to do wonders, like vnto those of Moses TEMPLE OF PACHACAMAO. 325 and Aaron, to be equall vnto them. We reade in the Booke of* ludges, of that Micas, Priest of the vaine Idoll, which vsed the same ornaments which were vsed in the Tabernacle of the true God, as the Ephod, the Seraphin, and other things. There is scarce any thing instituted by Iesus Christ our Saviour in his Lawe of his Gospel, the which the Divell hath not counterfeited in some sort, and carried to his Gentiles, as may be seene in reading that which we hold for certaine, by the report of men worthie of credite, of the customes and ceremonies of the Indians, whereof we will treate in this Booke. Lib. v. Chap. xh. — Of the Temples that were found at the Indies. Beginning then with their Temples, even as the great God would have a houso dedicated, where his holy name might be honoured, and that it should be particularly vowed to his service ; even so the Devil, by his wicked practises, perswaded Infidells to build him prowd Temples, and par- ticular Oratories and Sanctuaries. In every Province of Peru, there was one principall Guaca,1 or house of adoration; and besides it, there was one geuerall throughout all the Kingdome of the Yncas ; amongst the which there hath beene two famous and notable, the one which they called Pachacamac, is fouro leagues from Lima, whereat this day they see the ruines of a most ancient and great building, out of the which Francisco Pizarro and his people drew in finite treasure, of vessell and pottes of gold and silver which they brought when thoy tooke the Yuca Atahualpa. There are certaine memories and discourses which say, that in this Temple the Divell did spcake visibly, and gave answers by his Oracle, and that sometimes they did see a spotted snake ; and it was a thing very common and 1 Huuca. in-. er, / 326 TEMPLE OF CUZCO. Lib. v. piu lib. de 0f his time tract, lust, in apol. pro Christ. rv approved at the Indies, that the Devill spake and answered in these false Sanctuaries, deceiving this miserable people. But where the Gospel is entred, and the Crosse of Christ planted, the father of lies is become mute, as Plutarch writes Cur cessaverit Pithias fondere oracula": and Iustine Martir treates amply of the silence which Christ imposed to devills, which spake by Idolls, as it had been before much prophecied of in the holy Scripture. The maner which the Infidel Ministers and Enchanters had to consult with their gods, was as the Devill had taught them. It was commonly in the night they entred backward to their idoll, and so went bending their bodies and head, after an vglie maner, and so they consulted with him. The answer he made, was commonly like vnto a fearefull hissing, or to a gnashing which did terrifie them ; and all that he did ad- vertise or command them, was but the way to their perdi- tion and ruine. There are few of these Oracles found now, through the mercy of God, and great powre of Iesus ^Christ. There hath beene in Peru another Temple and Oratorie, most esteemed, which was in the Cittie of Cusco, where at this day is the monasterie of Santo Domingo. We may see it hath been a goodly and a stately worke by the pavement and stones of the building, which remaine to this / day. ^This Temple was like to the Pantheon of the Romans, for that it was the house and dwelling of all the gods ; for the Kings Yncas did there behold the gods of all the Nations and provinces they had conquered, every. Idoll having his private place, whither they of that Province came to worship it with an excessive charge of things which they brought for his service. And thereby they supposed to keep safely in obedience those Provinces which they had conquered, holding their gods as it were in hostage. (In this same house was the Punchao,1 which was an Idoll of the Sunne, of most fine gold, wrought with great riches of 1 Punchau, the day; hence the Sim. TEMPLE OF MEXICO. 327 stones, the which was placed to the East, with so great Art, LlB- as the sun at its rising did cast his beames thereon : and as it was of most fine mettall, his beames did reflect with such a brightnes that it seemed another Sunne. The Yncas did worship this for their God, and the Pachayacha,1 which signifies the Creator of heaven. They say, that at the spoile of this so rich a Temple, a souldier had for his part this goodly plate of gold of the Sunne. And as play was then -? in request he lost it all in one night at play, whence come the proverb they have in Peru for great gamesters, saying that they play the Sunne before it riseth.2 Chap. xiii. — Of the Prowd Temples at Mexico. The Superstitions of the Mexicaines have without com- parison been greater than the rest, as well in their cere- monies as in the greatnes of their Temples, the which in old time the Spaniards called by this word Cu, which word might bee taken from the Ilanders of Santo Domingo, or of Cuba, as many other wordes that are in vse, the which are neyther from Spaine nor from any other language now vsuall among the Indians, as is Mays, Chico, Vaquiano, Chapeton, and other like. There was in Mexico, this Cu, the famous Temple of Vitziliputzli ; it had a very great circuito and within a faire Court. It was built of great stones, in fashion of snakes tied one to another, and the circuite was called Coatepantli, which is a circuite of snakes ; vppon the toppo of every chamber and oratorio where the Idolls were, was a fine pillor wrought with small stones, blacke as iette, set in goodly order, the ground raised vp with white and red, which below gave a great light ; vpon the top of the pillar were battlements very artificially made, wrought like snails, 1 Pacha-yachacltic, " The teacher of the universe". 3 Mancio Serra de Leguisamo. See G. dt la Vega, i, p. 272, and note. Lib. v. 328 TEMPLE OE MEXICO. supported by two Indians of stone, sitting, holding candle- sticks in their hands, the which were like Croisants gar- nished and enriched at the ends with yellow and green feathers and long fringes of the same. Within the circuite of this court there were many chambers of religious men, and others that were appointed for the service of the Priests and Popes, for so they call the soveraigne Priests which serve the Idoll. This Court is so great and spatious, as eight or ten thousand persons did dance easily in round holding hands, the which was an vsuall custome in that Realme, although it seeme to many incredible. There were foure gates or entries, at the East, West, North, and South, at every one of these gates beganne a faire cawsey of two or three leagues long. There was in the midst of the Lake where the Cittie of Mexico is built foure large cawseies in crosse, which did much beautifie it, vpon every portall or entery was a God or Idoll, having the visage turned to the causey right against the Temple gate of Vitziliputzli. There were thirtie steppes of thirtie fadome long, and they divided from the circuit of the court by a streete that went betwixt them ; vpon the toppe of these steppes there was a walke of thirtie foote broad, all plaistered with chalke, in the midst of which walke was a Pallisado artificially made of very high trees, planted in order a fadome one from another. These trees were very bigge, and all pierced with small holes from the foote to the top, and there were roddes did runne from one tree to another, to the which were chained or tied many dead mens heads. Ypon every rod were twentie sculles, and these ranckes of sculles continue from the foote to the toppe of the tree. This Pallissado was full of dead mens sculls from one end to the other, the which was a wonderful! mournefull sight and full of horror. These were the heads of such as had beene sacrificed; for after they were dead, and had eaten the flesh, the head was delivered to the Ministers of TEMPLES IN MEXICO. 329 the Temple, which tied them in this sort vntill they fell off LlB- T- by morcells, and then had they a care to set others in their places. Vpon the toppe of the Temple were two stones or chappells, and in them were the two Idolls which I have spoken of, Vitziliputzli and his companion Tlalot. These Chappells were carved and graven very artificially, and so high that to ascend vp to it there was a staire of stone of sixscore steppes. Before these Chambers or Chappells there was a Court of fortie foote square, in the midst whereof was a high stone of five hand breadth, poynted in fashion of a Pyramide; it was placed there for the sacri- ficing of men, for being laid on their backes it made their bodies to bend, and so they did open them and pull out their hearts, as I shall show heereafter. There were in the Cittie of Mexico eight or nine other Temples, the which were ioyned one to another within one great circuite and had their private staires, their courts, their chambers, and their dortoires. The entries of some were to the East, some to the West, others to the South, and some to the North. All these Temples were curiously wrought, and compassed in with divers sortes of battlements and pictures, with many figures of stones, being accompanied and fortefied with great and large spurres or platform es. They were dedicated to divers gods ; but next to the Temple of Vitz- iliputzli was that of Tescalipuca, which was the god of penaunce and of punishments, very high and well built. There were foure steps to ascend, on the toppe was a flat or table of sixe score foote broad, and ioyning vnto it was a hall hanged with tapistry and curtins of diverse colours and works. The doore thereof being low and large was alwayes covered with a vaile, and none but the priests might enter in. All this Temple was beutih'ed with diverse images and pictures most curiously ; for that these two Temples were as the cathedrall churches, and the rest in respect of them as parishes and hermitages ; they were so spatious and had Lib. v. 330 MEXICAN PKIESTS. so many chambers, that there were in them places for the ministerie, colleges, schooles, and houses for priests, whereof wee will intreate heereafter. This may suffice to conceive the devills pride and the misery of this wretched nation, who with so great expence of their goods, their labour, and their lives, did thus serve their capitall enimy, who pre- tended nothing more than the destruction of their soules and consumption of their bodies. But yet they were well pleased, having an opinion in their so great an error that they were great and mighty gods to whome they did these services. [ Chap. xiv. — Of the Priestes and their offices. We find among all the nations of the world, men specially dedicated to the service of the true God, or to the false, which serve in sacrifices, and declare vnto the people what their gods command them. Ther was in Mexico a strange , curiositie vpon this point. And the devill counterfeiting the vse of the Church of God, hath placed in the order of his Priests, some greater or superiors, and some lesse, the one as Acolites, the other as Levites, and that which hath made me most to woonder, was, that the devil would vsurpe , to himselfe the service of God ; yea and vse the same name : for the Mexicaines in their antient tongue called their hie Priests Papes, as they should say soveraigne Bishops, as it appeares now by their Histories. The Priests of Vitzliputzli succeeded by linages of certaine quarters of the Citty, de- puted for that purpose, and those of other idolls came by election, or being offered to the temple in their infancy. The dayly exercise of the Priestes was to cast incense on the idolles, which was doone foure times in the space of a naturall day. The first at breake of day, the second at noone, the third at Sunne setting, and the fourth at mid- night. At midnight all the chiefe officers of the Temple did MEXICAN PRIESTS. 331 rise, and in steade of bells, they sounded a long time vpon LlB- Y- trumpets, cornets and flutes very heavily; which being ended, he that did the office that weeke stept foorth attyred in a white roabe after the Dalmatike manner, with a censor in his hand full of coales, which he tooke from the harth burning continually before the Altare ; in the other hand he had a purse full of incense, which he cast into the censor, and as he entred the place where the idoll was, he incensed it with great reverence, then tooke he a cloth, with the which he wiped the Altar and the curtins. This doone, they went all into a Chappell, and there did a certaine kinde of rigorous and austere penaunce, beating themselves, and drawing of blood, as I shall shew in the treatise of Penance which the Divell hath taught to his creatures ; and heereof they never fay led at these Mattins at Midnight. None other but the Priestes might entermeddle with their sacrifices, and every one did imploy himselfe according to his dignity and degree. They did likewise preach to the people at some feastes, as I will shew when we treate thereof. They had revenues, and great offerings were made vnto them. I will speake heereafter of their vnction in Consecrating their - Priestes. In Peru the Priestes were entertained of the revenues and inheritance of their God, which they called Chacaras, which were many and also verie rich. Chap. xv. — Of the monastery of Virgins which the divell hath invented for his service. As the religious life, (whereof many servants of God have made profession in the holy Church, immitating lesus Christ and his holy Apostles) is very pleasing in the sight of his divine maiesty, by the which his holy Name is so honoured, and his Church beutified : So the father of lies hath laboured to imitate and counterfeit him heerein; yea, as it were, hath striven with God in the observance and austere life of 332 SELECTED VIRGINS IN PEEU. lib. v. hjg ministers. ^There were in Peru many monasteries of Virgines (for there are no other admitted), at the least one in everie Province. In these monasteries there were two sortes of women, one antient, which they called Mamaco- mas,1 for the instruction of the yoong ; and the other was of yoong maidens, placed there for a certaine time, and after they were drawn foorth, either for their gods or for the Ynca. They called this house or monastery Acliaguaci,2 which is to say, the house of the chosen. Every monastery had his Vicar or Governour called Appopanaca,3 who had liberty and power to choose whome he pleased, of what qualitie soever, being vnder eyght yeares of age, if they seemed to be of a good stature and constitution. These Virgines thus shut vp into these monasteries were instructed by the Marnacomas in diverse thinges needefull for the life of man, and in the customes and ceremonies of their gods ; and afterwards they tooke them from thence, being above foureteene, sending them to the Court with sure- gards, whereof some were appoynted to serve the Guacas and Sanctuaries, keeping their virginities for ever : some others were for the ordinary sacrifices that were made of maidens, and other extraordinary sacrifices, they made for the health, death, or warres of the Ynca : and the rest served for wives and concubines to the Ynca, and vnto other his kinsfolkes and captaines, vnto whome hee gave them, which was a great and honourable recompence : This dis- tribution was vsed every yeare. These monasteries pos- sessed rents and revenues for the maintenaunce of these Virgins, which were in great numbers. It was not lawfull for any father to refuse his daughters when the Appopanaca 1 Mama-cuna, " Mothers". Cuna is the plural particle. 2 Aclla, selected or chosen ; Huasi, a house. 8 Apu, chief ; Panaca, from Pana, which means the sister of a brother. Panaca is the archaic genitive. Apu-panaca is literally " the chief over sisters of the brethren". The Apu-panaca was the official who selected the virgins, one over every Ilunu or 10,000 souls. SACRED VIRGINS IN MEXICO. 333 required them for the service of these monasteries. Yea, LlB- y- many fathers did willingly offer their daughters, supposing it was a great merit to be sacrificed for the Ynca. If any of these Momacomas or Acllas were found to have trespassed against their honour, it was an inevitable chasticement to . bury them alive, or to put them to death by-some other kind of cruell torment. The devill hath even in Mexico had some kind of religious / women, although their profession was but for one yeare, and it was in this sorte : Within this great circuit whereof we have spoken, which was in the principall temple, there were two houses like clo3rsters, the one opposite to the other, one of men, the other of women : In that of women, they were virgines onely, of twelve or thirteene y cares of age, which they called the Maydes of Penaunce. They were as many as the men, and lived chastly and regularly, as virgins dedicated to the service of their god. Their charge was, to sweepe and make cleane the temple, and every morning to prepare meate for the idoll and his ministers, of the almes tho religious gathered. The foode they prepared for the idoll wero small loaves in the forme of liandes and feete, and others twisted as marchpane;1 and with this bread they prepared cer- taine sawses, which they cast dayly before the idoll, and his priests did cate it, as those of Baal, that Daniel speaketh of. Dan. xiv These virgins had their haire cutte, and then they let them growe for a certaine time : they rose at midnight to the idolls mattins, which they dayly celebrated, performing the same exercises the religious did. They had their Abbesses, who imployed them to make cloth of diverse fashions for the ornament of their idolls and temples. Their ordinary habite was all white, without any worke or colour. They did their penance at midnight, sacrificing and wounding themselves, and, piercing the toppe of their cares, they layde the blood which issued foorth vpon their cheekes ; and after, to wash 1 Mclcochas, honey cakes. 334 SACRED VIRGINS. LlB" y- off the blood, they bathed themselves in a pool, which was within their monastery. They lived very honestly and dis- creetly; and if any were found to have offended, although but lightly, presently they were put to death without re- mission, saying, shee had polluted the house of their god. They helde it for an augure and advertisement, that some one of the religious, man or woman, had committed a fault when they saw a Ratte or a Mowse passe, or a Bat in the chappell of their idoll, or that they had gnawed any of the vailes ; for that they say a Catte or a Bat would not adven- ture to committe such an indignity, if some offence had not gone before, and then they beganne to make search of the fact, and having discovered the offender or offenders, of what quality soever, they presently put them to death. None were receyved into this monastery but the daughters of one of the sixe quarters, named for that purpose : and this profession continued, as I have sayd, the space of one whole yeare: during the which time, their fathers, and they themselves, had made a vowe to serve the idoll in this man- ner, and from thence they went to be married. These virgins of Mexico, and more especially they of Peru, had some re- semblance to the Vestall Virgins of Rome, as the Histories shew, to the end wee may vnderstand how the devill hath desired to be served by them that observe Yirginitie, not that chastitie is pleasing vnto him, for he is an vncleane spirite, but for the desire he hath to take from the great God, as much as in him lieth, this glory to be served with cleannesse and integrity. Chap. xvi. — Of the Monasteries of religious men that the devill hath invented for superstition. It is well knowne, by Letters written by the fathers of our company from Iappon, the number aud multitude of religious men that are in those Provinces, whome they call MONKS IN CHINA AND MEXICO. 335 Bongos, and also their superstitions, customes, and lies. LlB- v- Some fathers that have been in those countries report of these Boncos and religious men of China, saying, that there are many Orders, and of diverse sortes, some came vnto them clad in white, bearing hoodes, and others all in blacke, without haire or hoode, and these are commonly little esteemed, for the Mandarins or ministers of Iustice whippe them, as they do the rest of the people. They make pro- fession not to eate any flesh, fish, nor any thing that hath life, but onely Kice and hearbes ; but in secret they do eate any thing, and are worse than the common people. They say the religious men which are at the Court, which is at Paquin,1 are very much esteemed. The Mandarins go com- monly to recreate themselves at the Varelas2 or monasteries of these Monkes, and returne in a manner alwayes drunke. These monasteries commonly arc without the townes, and have temples within their close : yet, in China they are not greatly curious of idolles, or of temples, for the Mandarins little esteeme idolls, and do hold it for a vaine thing, and worthy to be laughed at ; yea, they beleeve there is no other life, nor Paradice, but to be in the oflice of the Man- darins, nor any other hel than the prisons they have for offendours. As for the common sorte, they say it is neces- sary to entertaine them with idolatry, as the Philosopher Jjjjj" Ji!» himself teacheth his Governors : and in the Scripture it was an excuse which Aaron gave for the idol of the Calfe, that Exodus ° xxxn. he caused to be made ; yet the Chinois vsed to carry in the poupe of their shippes, in little chapels, a virgin imbosst, set in a chaire witfy two Chinois before her kneeling in maner of Angels, having a light burning there both day and night. And when they are to sette saile they do many sacrifices and ceremonies, with a great noyse of drummes and bells, casting papers burnt at the poupe. Comming to our religious men, I doe not knowo that in 1 Peking. * Viharas. 336 MEXICAN MONKS. Lib. v. peru there is any proper houses for men, but for the Priests and Sorcerers, whereof there is an infinite number. • But it seemeth, that in Mexico the devil hath set a due ob- servation ; for within the circuit of the great temple there were two monasteries, as before hath bin sayd, one of Vir- gins, whereof I have spoken, the other of yoong men se- cluded, of eighteene or twenty yeares of age, which they called religious. They weare shaved crownes, as the Friars in these partes, their haire a little longer which fell to the middest of their eare, except the hinder part of the head, which they let growe the breadth of foure fingers downe to their shoulders, and which they tied vppe in tresses. These young men that served in the temple of Vitzliputzli lived poorely and chastely, and did the office of Levites, mini- string to the priests and chiefe of the temple their incense, lights, and garments; they swept and made cleane the holy places, bringing wood for a continual fire to the harth of their god, which was like a lampe that stille burnt before the Altar of their idoll. Besides these yong men there were other little boyes, as novices, that served for manuall vses, as to deck the temple with boughs, roses, and reeds, give the Priests water to wash with, give them their rasors to sacrifice, and goe with such as begged almes to carry it. All these had their superiors, who had the governement over them ; they lived so honestly, as when they came in publike where there were any women, they carried their heads very lowe, with their eyes to the ground, not daring to beholde them ; they had linnen garments, and it was lawfull for them to goe into the Citty foure or sixe together, to aske almes in all quarters : and when they gave them none, it was lawful to go into the corne fields and gather the eares of corne or clusters of mays, which they most needed, the Maister not daring to speake nor hinder them. They had this liberty because they lived poorely, and had no other revenues but almes. There might not be above fifty live in penance, PENANCE. 837 rising at midnight to sound the cornets and trumpets to awake the people. Every one watched the idoll in his turne, lest the fire before the Altar should die; they gave the censor, with the which the Priest at midnight incensed the idoll, and also in the morning, at noone, and at night. They were very subject and obedient to their superiors, and passed not any one poynt that was commaunded them. And at midnight, after the priest had ended his censing, they retired themselves into a secret place apart, sacrificing and drawing blood from the calfes of their legges with sharpe bodkins; with this blood they rubbed their temples and vnder their eares ; and, this sacrifice finished, they pre- sently washt themselves in a little poole appoynted to that end. These yong men did not annoint their heads and bodies with any betun,1 as the Priestes did ; their garments were of a coarse white linnen cloth they do make there. These exercises and strictnesse of penance continued a whole yeare, during which time they lived with great auste- ritie and solitarinesse. In truth it is very strange to see that this* false opinion of religion hath so great force among these yoong men and maidens of Mexico that they will serve the Divell with so great rigor and austerity, which many of vs doe not in the service of the most high God, the which is a great shame and confusion ; for those amongst vs that glory to have doone a small penaunce, although this exercise of the Mexicaines was not continuall, but for a yeare onely, which made it the more tollerable. Lib. v. Chap. xvii. — Of Penance and the Strictnes the Indians have vsed at the DivelVs perswasion. Seeing we are come to this point, it shall bee good both to discover the cursed pride of Sathan and to confound it, 1 Pitch, a coarse wax. 338 PENANCE OF MEXICAN PRIESTS. Lib. v. and somewhat to quicken our coldnes and sloth in the ser- vice of the great God ; to speake something of the rigor and strange penance this miserable people vsed at the Divell's perswasion, like to the false Prophets of Baal, who did beate 3 Reg. and wound themselves with lancets, drawing forth bloud ; or, like those that sacrificed their sonnes and daughters Psai. cv. vnto loathsome Belphegor,1 passing them through the fire, as Num. xxv. 4 Reg. xxi. holy Writ testifieth ; for Sathan hath alwayes desired to be served, to the great hurte and spoyle of man. It hath beene said that the priests and religious of Mexico rose at mid- night, and having cast incense before the idoll, they retired themselves into a large place, where there were many lights ; and, sitting downe, every one took a poynt of Maguay,2 which is like vnto an awle or sharpe bodkin, with the which, or with some other kindes of launcets or rasors, they pierced the calfes of their legges neare to the bone, drawing foorth much blood, with the which they annoynted their temples, and dipt these bodkins or lancets in the rest of the blood, then set they them vpon the battlements of the Court, stickt in gloabes or bowles of strawe, that all might see and know the penance they did for the people : they do wash off the blood in a lake appoynted for that purpose, which they call Ezapangue, which is to say water of blood. There were in the Temple a great number of bodkins or lancets, for that they might not vse one twice. Moreover, these Priests and Eeligious men vsed great fastings, of five or ten daies together, before any of their great feastes, and they were vnto them as our foure ember weekes ; they were so strict in continence that some of them (not to fall into any sensualitie) slit their members in the midst, and did a thousand thinges to make themselves vnable, lest they should offend their gods. They drunke no wine and slept little, for that the greatest part of their exercises were by night, com- 1 " Al suzio Beelfegor." 2 Maguey, Mexican aloe. PENANCE OF PERUVIANS. 339 mitting great cruelties and martiring themselves for the Divell, and all to be reputed great fasters and penitents. They did vse to discipline themselves with cordes full of knottes, and not they onely, but the people also vsed this punishment and whipping in the procession and feast they made to the idoll Tezcatlipuca,1 the which (as I have said before) is the god of penance ; for then they all carried in their hands new cordes of the threed of Maguey a fadome long, with a knot at the end, and therewith they whipped themselves, giving great lashes over their shoulders. The Priests did fast five daies together before this feast, eating but once a day, and they lived apart from their wives, not going out of the Temple during those five daies; they did whip themselves rigorously in the manner aforesaid. The Iesuites which have written from the Indies treate amply of the penances and exceeding rigor the Bonzes2 vse, all which was but counterfait, and more in shew then in trueth. In Peru, to solemnize the feast of the Ytu3 which was great, all the people fasted two daies; during the which they did not ac- company with their wives, neyther did they eate any meate with salt or axi,4, nor drinke chicha. They did much vse this kinde of fasting for some sinnes, and did penance, whip- ping themselves with sharp stinging nettles, and often they strooke themselves over the shoulders with certain stones. This blinde nation, by the perswasion of the Divell, did transport themselves into craggy mountaines, where some- times they sacrificed themselves, casting themselves downe from some high rocke. All which are but snares and de- ceites of him that desires nothing more then the losse and ruine of man. 1 Tezcatlipoca was the most important of the Mexican gods. The prayers to him are given by Sahagun. His principal image was cut out of obsidian. 2 Bonzes, Buddhist Priests. " Hatun is " great" in Quichua. * Chile pepper. z 2 Lib. v. 340 PERUVIAN SACRIFICES. Chap, xviti. — Of the Sacrifices the Indians made to the Divellj and whereof. lib.v. It hath beene in the abouudance and diversitie of Offrings """ and Sacrifices taught vnto the Infidells for their idolatrie, that the enemy of God and man hath most shewed his sub- tiltie and wickednes. ■ And as it is a fit thing and proper to religion to consume the substance of the creatures for the service and honour of the Creator, the which is by sacrifice, even so the father of lies hath invented the meanes to cause the creatures of God to be offered vnto him, as to the Author and Lord thereof. * The first kinde of sacrifices which men vsed was, very simple; for Caine offered the fruites of the earth, and Abell the best of his cattell, the which likewise Gen. xv. ^oe an(^ Abraham did afterwardes and the other patriarkes, vntil that this ample ceremony of Levi was given by Moses, wherein there are so many sortes and differences of sacrifices of divers things for divers affaires and with divers cere- monies. In like sort, among some nations, hee hath beene content to teach them to sacrifice of what they had ; but, among others, hee hath passed farre, giving them a multi- tude of customes and ceremonies vpon sacrifices, and so many observances as they are wonderful! And thereby it appeares plainely that he meanes to contend and equall him- selfe to the ancient law, and in many things vsurpe the same , ceremonies. Wee may draw all the sacrifices the Infidells vse into three kindes — one of insensible things, another of beasts, and the third of men. They did vse in Peru to sacri- fice coca which is an hearb they esteeme much, of mays which is their wheate, of coloured feathers, and of chaquira1 which otherwise they call mollo,2 of shelles or oysters, and sometimes gold and silver being in figures of little beasts. 1 Chaquira. See Cieza de Leon, pp. 176, 405 ; and G. de la Vega, i, lib. viii, cap. 5. » Mullu, Quichua for a shell. PERUVIAN SACRIFICES. 341 Also of the fine stuffe of Cumbi,1 of carved and sweete wood, and most commonly tallow burnt. They made these offer- ings or sacrifices for a prosperous winde, and faire weather, or for their health, and to be delivered from some dangers and mishappes. Of the second kinde their ordinary sacri- fice was of Guyes,2 which are small beasts like rabbets, the which the Indians eate commonly. And in matters of im- portance, or when they were rich men, they did offer Pacos* or Indian sheepe bare or with wooll, observing curiously the numbers, colours, and times. The manner of killing their sacrifices, great or small, which the Indians did vse accord- ing to their ancient ceremonies, is the same the Moores vse at this day, the which they call Alquible* hanging the beast by the right fore legge, turning his eyes towards the sun, speaking certain wordes accordiug to the qualitie of the sacrifice they slew; for, if it were of colour, their words were directed to Chuquilla5 and to the Thunder, that they might want no water; if it were white and smoothe they did offer it to the Sunne with certain words ; if it had a fleece they did likewise offer it him with some others, that he might shine vpon them and favour their generation; if it were a Guanaco, which is gray, they directed their sacrifice to Viracocha. In Cusco they did every yeare kill and sacrifice with this ceremony a shorne sheepe to the Sunne, and did burne it, clad in a red waste-coate ; and when they did burne it, they cast certaine small baskets of Coca into the fire, which they call Vilccw'onca, for which sacrifice they have both men and beasts appointed which serve to no other vse. They did likewise sacrifice small birdes, although it were not so vsuall in Peru as in Mexico, where the sacrificing of 1 Ccompi, Quichua for fine cloth. See G. de la Vega, i, lib. v, cap. 6. * Cay (for Ccoy), a guinea pig. See G. de la Vega, i, lib. vi, cap. 6. • Alpacas. 4 Kibla, the place to which Muhammadans look when praying. 8 Chuquilla (Chuqui-ylla), the Peruvian god of thunder and lightning. See Molina MS. (Laws and Rites of the Yncas, pp. 26, 56, 155, 167). Lib. v. 0 ■v lUNIVjfcHMTY 342 PERUVIAN SACRIFICES. lib. t. qUailes was very ordinarie. Those of Peru did sacrifice the birdes of the Puna, for so they call the desart, when they should go to the warres, for to weaken the forces of their adversaries Huacas. They called these sacrifices Cuzcovicsa, or Contevicsa, or Huallavicsa, or Sopavicsa, and they did it in this manner : they tooke many kindes of small birdes of the desart, and gathered a great deale of a thornie wood, which they called Yanlli, the which being kindled they gathered together these small birdes. This assembly they called Quiso. Then did they cast them into the fire, about the which the officers of the sacrifice went with certaine round stones carved, whereon were painted mauy snakes, lions, toades, and tigres, vttering this word Vsachum,1 which signifies, let the victorie be given vnto vs, with other wordes, whereby they sayed the forces of their enemies Huacas were confounded. And they drew forth certaine black sheepe, which had beene kept close some daies without meate, the which they called Vrcu,2 and in killing them they spake these words: "As the hearts of these beasts be weakened, so let our enemies be weakned/" And if they found in these sheep that a certaine peece of flesh behind the heart were not con- sumed by fasting and close keeping, they then held it for an ill augure. They brought certaine black dogs, which they call Apurucos? and slew them, casting them into a plaine with certaine ceremonies, causing some kinde of men to eate this flesh, the which sacrifices they did lest the Ynca should be hurt by poison ; and for this cause they fasted from morn- ing vntill the stars were vp, and then they did glut and de- file themselves like to the Moores. This sacrifice was most fit for them to withstand their enemies gods ; and, although at this day a great part of these customes have ceased, the wars being ended, yet remaines there some relikes by reason of the private or generall quarrels of the Indians, or the 1 From Usachuni, I accomplish. 2 The male animal. 3 Apu, chief. Ruccu, old or decrepid. In Quichua allco is a dog. PERUVIAN SACRIFICES. 3 A3 Caciques, or in their citties. They did likewise offer and LlB- v- sacrifice shelles of the sea which they call Mollo,1 and they offered them to the fountaines and springs, saying that these shells were daughters of the sea, the mother of all waters. They gave vnto these shells sundrie names according to the color, aud also they vse them to divers ends. They vsed them in a maner in all kinde of sacrifices, and yet to this day they put beaten shells in their Chicha for a superstition. Finally they thought it convenient to offer sacrifices of everything they did sow or raise vp. There were Indians appointed to doe these sacrifices to the fountaines, springs, and rivers, which passed through the townes or by their Chacras, which are their farmes, which they did after seede time, that they might not cease running, but alwaies water their groundes. The sorcerers did coniure to know what time the sacrifices should be made, which, being ended, they did gather of the contribution of the people what should be sacrificed and delivered them to such as had the charge of these sacrifices. They made them in the beginning of win- ter, at such time as the fountaines, springs, and rivers did increase by the moistures of the weather, which they did attribute to their sacrifices. They did not sacrifice to the fountaines and springs of the desarts. To this day con- tinues the respect they had to fountaines, springs, pooles, brookes, or rivers which passe by their citties or chacras, even vnto the fountaines and rivers of the desarts. They have a speciall regard and reverence to the meeting of two rivers, and there they wash themselves for their health, anointing themselves first with the flower of mays, or some other things, adding there vnto divers ceremonies, the which they do likewise in their bathes. » Mullu, a shell. 344 HUMAN SACRIFICES. Chap. xix. — Of the Sacrifices they made of men. LlB- v- The most pittifull disaster of this poore people is their • — slavery vnto the Devill, sacrificing men vnto him, which are the Images of God. In many nations they had vsed to kill (to accompany the dead, as hath beene declared) such per- sons as had been agreeable vnto him, and whome they imagined might best serve him in the other world. Besides this, they vsed in Peru to sacrifice yong children of foure or six yeares old vnto tenne; and the greatest parte of these sacrifices were for the affaires that did import the Ynca, as in sickness for his health, and when he went to the warres for victory, or when they gave the wreathe to their new Ynca, which is the marke of a King, as heere the Scepter and the Crowne be. In this solemnitie they sacrificed the number of two hundred children, from foure to ten yeares of age, which was a cruell and inhumane spectacle. The manner of the sacrifice was to drowne them and bury them with certaine representations and ceremonies; sometimes they cutte off their heads, annointing themselves with the blood from one eare to another. They did likewise sacrifice Yirgines, some of them that were brought to the Ynca from the monasteries, as hath beene saide. In this case there was a very great and generall abuse. If any Indian qualified or of the common sorte were sicke, and that the Divine told him confidently that he should die, they did then sacrifice his owne sonne to the Sunne or to Yirachoca, desiring them to be satisfied with him, and that they would not deprive the father of life. This cruelty is like to that the holy Scripture speakes of, which King Moab vsed in sacrificing his first borne sonne vpon the wall in the sight of all Israel, to whome this act seemed so mournfull as they would not presse him any further, but returned to their houses. The Holy Scripture MEXICAN HUMAN SACRIFICES. 345 also shewes that the like kinde of sacrifice had been in vse LlB- T- amoDgst the barbarous nations of the Cananeans, and Iebu- seans, and others, whereof the booke of Wisedome speakes: P They call it peace to live in so great miseries and vexa- tions as to sacrifice their own children, or to doe other hid- den sacrifices, as to watch whole nights doing the actes of fooles, and so they keepe no cleanenesse in their life, nor in their marriages, but one through envy takes away the life of another, another takes away his wife and his content- ment, and all is in confusion, blood, murther, theft, deceipt, corruption, infidelitie, seditions, periuries, mutinies, forget- fulnesse of God, pollution of soules, change of sexes and birth, inconstancie of marriages, and the disorder of adul- tery and filthiness; for idolatry is the sincke of all miseries." The Wise man speaketh this of those people of whome David Psai. cv. complaines, that the people of Israel had learned those cus- tomes, even to sacrifice their sonnes and daughters to the divell, the which was never pleasing nor agreeable vnto God. For as hee is the Authour of life, and hath made all these things for the commoditie and good of man, so is hee not pleased that men should take the lives one from another; although the Lord did approve and accept the willingnesse of the faithfull patriarke Abraham, yet did hee not consent to the deede, which was to cut off the head of his sonne; wherein wee see the malice and tyranny of the divell, who would be herein as God, taking pleasure to be worshipt with the effusion of man's blood, procuring by this meanes the ruine of soule and body together for the deadly hatred he beareth to man as his cruell enemy.1 1 See, on the subject of Peruvian human sacrifices, the volume on Laivs and Rites of the Yncas, pp. 54, 58, 79, 85, 100, 166. See also my note on the subject in G. de la Vega, i, p. 139. 346 MEXICAN HUMAN SACRIFICES. Chap. xx. — Of the horrible sacrifices of men which the Mexi- caines vsed. lib. v. • Although they of Peru have surpassed the Mexicaines in "" the slaughter and sacrifice of their children (for I have not read nor vnderstood that the Mexicaines vsed any such sacrifices), yet they of Mexico have exceeded them, yea, all the nations of the worlde, in the great number of men Lwhich they had sacrificed, and in the horrible maner thereof. And to the end we may see the great miserie wherein the Divell holdes this blind Nation, 1 wil relate particularly the custome and inhumane maner which they have observed. First, the men they did sacrifice were taken in the warres, ney ther did they vse these solemne sacrifices but of Captives : so as it seemes therein they have followed the custome of the Ancients. For as some Authors say they called the sacrifice Victima, for this reason, because it was of a con- quered thing : they also called it Hostia quasi ah hoste, for that it was an offering made of their enemies, although they have applied this word to all kindes of sacrifices. In / truth the Mexicaines did not sacrifice any to their idolls, but Captives, and the ordinarie warres they made was onely to have Captives for their sacrifices : and therefore when they did fight they laboured to take their enemies alive, and not to kill them, to inioy their sacrifices. And this was the reason which MoteQuma gave to the Marquis del Valle,1 when he asked of him why being so mighty, and having con- quered so many kingdomes, hee had not subdued the Pro- vince of Tlascalla, which was so neere : Motecuma answered him that for two reasons hee had not conquered that Pro- vince, although it had beene easie if he would have vnder- taken it : the one was for the exercise of the youth of ' The title conferred upon Hernan Cortes. MEXICAN HUMAN SACRIFICES. 347 Mexico, lest they should fall into idlenes and delight : the other and the chiefe cause why he had reserved this Pro- vince was to have Captives for the sacrifices of their gods. The maner they vsed in these sacrifices was, they assem- bled within the palisado of dead mens sculles (as hath beene said), such as should be sacrificed, vsing a certaine ceremony at the foot of the palisado, placing a great guard about them. Presently there stept foorth a Priest, attyred with a shorte surplise full of tasselles beneath, who came from the top of the temple with an idoll made of paste, of wheate and mays mingled with hony, which had the eyes made of the graines of greene glasse, and the teeth of the graines of mays ; hee descended the steppes of the temple with all the speede he could, and mounted on a great stone planted vpon a high terrasse in the midst of the court. This stone was called Quauxicalli, which is to say the stone of Eagle, whereon he mounted by a little ladder, which was in the fore part of the terrase, and descended by an other staire on the other side, still embracing his idoll. Then did he mount to the place where those were that should be sacrificed, shewing this idoll to every one in particular, saying vnto them this is your god. And having ended his shew, he descended by the other side of the staires, and all such as should die went in procession vnto the place where they should be sacrificed, where they found the Ministers ready for that office. The ordinary manner of sacrificing was to open the stomake of him that was sacrificed, and having pulled out his heart halfe alive, they tumbled the man downe the staires of the Temple, which were all im- brewed and defiled with blood. And to make it the more plaine, sixe sacrificers beeing appoynted to this dignitie, came into the place of sacrifice, foure to holde the hands and feete of him that should be sacrificed, the fift to holde his head, and the sixt to open his stomacke, and to pull out the heart of the sacrificed. They called them Chachalmua, Lib. t. 348 MEXICAN HUMAN SACRIFICES. Lib. v. which in our tong is as much as the ministers of holy things. It was a high dignitie, and much esteemed amongest them, wherein they did inherite and succede as in a fee simple. The minister who had the office to kill, which was * the sixt amongest them, was esteemed and honoured as the soveraigne Priest and Bishop, whose name was different, according to the difference of times and solemnities. Their habites were likewise divers when they came foorth to the sacrifice, according to the diversitie of times. The name of their chiefe dignitie was Papa and Topilzin j1 their habite and robe was a red curtain, after the Dalmatica fashion, with tasselles belowe, a crowne of rich feathers, greene, white, and yellow vpon his head, and at his eares like pendants of golde, wherein were set greene stones, and vnder the lip, vpon the middest of the beard, hee had a peece like vnto a small canon of an azured stone. These sacrificers came with their faces and handes coloured with a shining blacke. The other five had their haire much curled, and tied vp with laces of leather bound about the middest of the head : vpon their forehead they carried small roundelets of paper, painted with diverse colours, and they were attired in a Dalmatica robe of white, wroght with blacke. With this attire they represented the very figure of the Divell, so as it did strike feare and terror into all the people to see them come forth with so horrible a representation. The soveraigne priest carried a great knife in his hand of a large and sharpe flint : another priest carried a coller of wood, wrought in forme of a snake : all sixe put themselves in order, ioyning to this Piramidall stone whereof I have spoken, being directly against the doore of the Chappell of their idoll. This stone was so pointed as the man which was to be sacrificed being laid thereon vpon his backe did bend in such sort as letting the knife but fall vpon his stomacke it opened very easily in the middest. When 1 Topiltzin, the chief sacrificial priest. MEXICAN HUMAN SACRIFICES. 349 the sacrificers were thus in order they drew forth such as LlB- i had beene taken in warre, which were to be sacrificed at that i feast, and being accompanied with a guard of men all naked i they caused them to mount vp these large staires in ranke to the place where the Ministers were prepared : and as every one of them came in their order, the six sacrificers tooke the prisoner, one by one foote another by the other, and one by one hand another by the other, casting him on his backe vpon this pointed stone, where the fift of these Ministers put the coller of wood about his necke, and the high priest opened his stomacke with the knife, with a strange dexteritie and nimblenes, pulling out his heart with his hands, the which he shewed smoaking vnto the Sunne, to whom he did offer this heate and fume of the heart, and presently he turned towardes the idoll, and did cast the heart at his face, then did they cast away the body of the sacrificed, tumbling it downe the staires of the Temple, the stone being set so neere the staires as there were not two foote space betwixt the stone and the first steppe, so as with one spume with their foote they cast the body from the toppe to the bottome. In this sort one after one they did sacrifice all those that were appointed. Being thus slain, and their bodies cast downe, their masters, or such as had taken them, went to take them vp and carried them away : then having divided them amongest them they did eate them, celebrating their feast and solemnitie. There were ever forty or fifty at the least thus sacrificed, for that they had men very expert in taking them. The neighbour Nations did the like, imitating the Mexicaines in the customes and ceremonies of the service of their gods. 350 MEXICAN HUMAN SACRIFICES. Char xxi. — Of another hind of sacrifices of men which the Mexicaines vsed. lib. v. There was an other kinde of sacrifice which they made ~~ in divers feasts, which they called Racaxipe Velitzli, which is as much as the fleaing of men.1 They call it so for that in some feasts they tooke one or more slaves as they pleased, and after they had flead him they with that skinne appa- relled a man appoynted to that end. This man went dauncing and leaping thorow all the houses and market places of the cittie, every one being forced to offer some- thing vnto him : and if any one failed hee would strike him over the face with a corner of the skinne, defy ling him with the congealed blood. This invention continued vntill the skinne did stinke : during which time, such as went gathered together much almes, which they im ployed in necessary things for the service of their gods. In many of these feasts they made a challenge betwixt him that did sacrifice and him that should be sacrifyced thus : they tied the slave by one foote to a wheele of stone, giving him a sword and target in his handes to defend himselfe : then presently stept foorth hee that sacrificed him, armed with another sword and target : if he that should be sacrificed defends himselfe valiantly against the other, and resisted him, hee then remayned freed from the sacrifice, winning the name of a famous Captaine, and so was reputed : but if hee were vanquished they .then sacrifyced him on the stone where- vnto he was tyed. It was an other kinde of sacrifyce, whenas they appoynted any slave to be the representation of the idoll, saying that it was his picture. They every yeare gave one slave to the Priests, that they might never want the lively image of their idoll. At his fyrst entry into the office, after hee had beene well washed, they attyred 1 Xipeme means flayed. PEOPLE WEARY OP THE SACRIFICES. 351 him with all the ornaments of the idol], giving him the same name. Hee was that whole yeare reverenced and honoured as the idoll itselfe, and had alwayes with him twelve men for his guarde, lest hee should flie, with which guarde they suffered him to goe freely, and where hee would : and if by chaunce he fled, the chiefe of the guarde was put in his place to represent the idoll, and after to be sacrificed. This Indian had the most honourable lodging in all the temple, where he did eate and drincke, and whither all the chiefe Ministers came to serve and honour him, carrying him meate after the manner of great personages. When hee went through the streetes of the citie hee was well accompanyed with noble men ; he carried a little flute in his hand, which sometimes he sounded, to give them knowledge when he passed. Then presently the women came forth with their little children in their arms, which they presented vnto him, saluting him as god. All the rest of the people did the like : at night they put him in a strong prison or cage, lest he should flie; and when the feast came they sacrificed him, as hath beene sayde. By these and manie other meanes hath the Divell abused and entertained these poore wretches, and such was the multitude of those that had beene sacrificed by this infernall cruelty as it seems a matter incredible, for they affirme there were some dayes five thousand or more, and that there were above twenty thousand sacrificed in diverse places. The divell to inter- taine this murther of men, vsed a pleasant and strauge in- vention, which was, when it pleased the priests of Sathan they went to their Kings, telling them how their gods died for hunger, and that they should remember them. Presently they prepared themselves, and advertised one another that their gods required meate, and therefore they should com- mand their people to be ready to goe to the warres ; and thus the people assembled, and the companies appoynted Lib. t. Lib. v. 352 ABOLITION OF THE SACRIFICES. went to field, where they mustred their forces ; and all their quarrell and fight was to take one another for sacrifice, striving on either side to take what captives they could, so as in these battells they laboured tnore to take then to kill, for that all their intention was to take men alive, to give them to their idolls to eate, for after that maner brought they their sacrifice vnto their gods. And wee must vnder- stand that never king was crowned vntill he had subdewed some province, from the which hee brought a great number of captives for the sacrifices of their gods, so as it was an infinit thing to see what blood was spilt in the honour of the Divell. Chap. xxii. — How the Indians grew weary and could not endure the cruelty of Sathan. Many of these Barbarians were nowe wearied and tyred with such an excessive cruelty in sheading so much blood, and with so tedious a tribute to be alwayes troubled to get captives for the feeding of their gods, seeming vnto them a matter supportable; yet left they not to followe and execute their rigorous lawes, for the great awe the ministers of these idols kept them in and the cunning wherewith they abused this poore people. But inwardly they desired to be freed from so heavy a yoke. And it was a great providence of God that the first which gave them knowledge of the Lawe of Christ found them in this disposition; for, without doubt, it seemed to them a good law and a good God to be served in this sorte. Heerevpon a grave religious man in New Spain told me that when he was in that country hee had demaunded of an auntient Indian, a man of qualitie, for what reason the Indians hadde so soone received the Lawe of Iesus Christ and left their owne, without making any other proofe, triall, or dispute thereon, for it seemed they ABOLITION OF THE SACRIFICES. 353 had changed their religion without any sufficient reason to moove them. The Indian answered him: "Beleeve not, Father, that we have embraced the Law of Christ so rashly as they say, for I will tell you that we were already weary and discontented with such things as the idolls commaunded vs, and were determined to leave it and to take another Law. But whenas we found that the religion that you preached had no cruelties in it, and that it was fit for vs and both iust and good, we vnderstood and beleeved that it was the true Law, and so we received it willingly." Which answer of this Indian agrees well with that we read in the first Dis- course, that Fernand Cortes sent to the Emperor Charles the Fift, wherein hee reportes that after he had conquered the city of Mexico, being in Cuyoacan, there came Ambas- sadors to him from the province and commonwealth of Mechoacan, requiring him to send them his law and that he would teach them to vnderstand it, because they intended to leave their owne, which seemed not good vnto them, which Cortes graunted, and at this day they are the best Indians and the truest Christians that are in New Spaine. The Spaniards that saw these cruell sacrifices resolved with all their power to abolish so detestable and cursed a butcher- ing of men, and the rather for that in one night before their eies they sawe threescore or threescore and tenue Spaniards sacrificed, which had beene taken in a battell given at the conquest of Mexico; and another time they found written with a cole in a chamber in Tezcuco these wordes: "Here such a miserable man was prisoner with his companions whom they of Tezcuco did sacrifice." There happened a very strange thing vpon this subiect, and yet true, being reported by men worthie of credite; which was that the Spaniards beholding these sacrifices, having opened and drawne out the heart of the lustie yong man, and cast him from the toppe of the staires (as their custome was) when hee came at the bottome, he said to the A A Lib. 354 THE PERUVIAN FEAST OF EAYMI. LlB- v> Spaniards in his language, "Knightes, they have slaine me," the which did greatly moove our men to horror and pittie. It is no incredible thing that having his heart pulled out hee might speake, seeing that Galen reports that it hath often chanced in the sacrifice of beasts, after the heart hath Gaien., lib. been drawne out and cast vpon the altar the beasts have 11, de Hip. r •p?acitlat0B' breathed; yea, they did bray and cry out alowde, and some- cap'4' times did runne. Leaving this question how this might bee in nature, I will follow my purpose, which is to shew how much these barbarous people did now abhorre this insuport- able slaverie they had to that infernall inurthering, and how great the mercy of the Lord hath beene vnto them, impart- ing his most sweete and agreeable law. Chap, xxiii. — How the Divell hath laboured to imitate and counterfaite the Sacraments of the holy Church. That which is most admirable in the hatred and presump- tion of Sathan is, that he hath not onely counterfaited in idolatry and sacrifices but also in certaine ceremonies our sacraments, which Iesus Christ our Lord hath instituted and the holy Church doth vse, having especially pretended to imitate in some sort the Sacrament of the Communion, which is the most high and divine of all others, for the great error of Infidells which proceeded in this maner. In the first moneth, which in Peru they called Rayme1 and answer- eth to our December, they made a most solemne feast called Capacrayme,2 wherein they made many sacrifices and cere- monies, which continued many daies, during the which no stranger was suffered to bee at the Court, which was in Cusco. These daies being past, they then gave libertie to strangers to enter, that they might be partakers of the feastes and sacrifices, ministring to them in this maner. 1 Raymi was the month of June. 2 Ccapac Raymi was the solstice of December. PERUVIAN COMMUNION. 355 The Mamaconas of the Surine, which were a kinde of LlB- Nunnes of the Snnne, made little loaves of the flower of/ Mays, died and mingled with the bloud of white sheepe, which they did sacrifice that day; then presently they com- manded that all strangers should enter, who set themselves in order; and the Priests, which were of a certaine lineage, discending from Liuquiyupangui,1 gave to every one a mor- cell of these small loaves, saying vnto them that they gave these peeces to the end they should be vnited and confede- rate with the Ynca, and that they advised them not to speake nor thinke any ill against the Ynca, but alwaies to beare him good affection, for that this peece should be a witnesse of their intentions and will, and if they did not as they ought he would discover them and be against them. They carried these small loaves in great platters of gold and silver appointed for that vse, and all did receive and eate these peeces, thanking the Sunne infinitely for so great a favour which hee had done them, speaking wordes and making signes of great contentment and devotion; protest- ing that during their lives they would neither do nor thinke any thing against the Sunne nor the Ynca : and with this condition they received this foode of the Sunne, the which should remaine in their bodies for a witnesse of their fidelitie which they observed to the Sunne and to the Ynca their King. This maner of divelish communicating they likewise vsed in the tenth moneth called Coyarayrae,2 which was Sep- tember, in the solemne feast which they called Cytua,3 doing the like ceremonies. And besides this communion (if it be lawfull to vse this word in so divelish a matter) which they imparted to all strangers that came, they did likewise send of these loaves to all their Guacas, sanctuaries, or idolls, of the whole Realme; and at one instant they found people of all sides which came expresly to receive them, to whom they 1 Lloque Yupanqui was the third sovereign of the Ynca dynasty. 2 Ccoya Raymi. 3 Festival of Situa. A A 2 Ltb. v. 356 MEXICAN COMMUNION. said (in delivering them) that the Sunne had sent them that in signe that hee would have them all to worship and honour him, and likewise did sende them in honour of the Caciques. Some, perhappes, will hold this for a fable and a fiction ; yet is it most true that, since the Ynca Yupangi (the which is hee that hath made most lawes, customes, aud ceremonies, as Numa did in Rome), this maner of communion hath con- tinued vntill that the Gospel of our Lord Iesus Christ thrust out all these superstitions, giving them the right foode of life, which vnites their soules to God. Whoso would satisfie himselfe more amply let him reade the relation which the Licentiate Polo did write to Don Ieronimo de Loaysa, Arch- bishop of the Cittie of Kings, where he shall finde this and many other things which he hath discovered and found out by his great dilligence. Chap. xxiv. — In what maner the Dwell hath laboured in Mexico to counterfaite the feast of the holy Sacrament and Communion vsed in the holy Church. It is a thing more worthy admiration to heare speak of the Feast and solemnitie of the Communion which the Divel himselfe, the Prince of Pride, ordayned in Mexico, the which (although it bee somewhat long) yet shall it not be from the purpose to relate, as it is written by men of credite. The Mexicaines in the moneth of Maie made their principall feast to their god Vitzilipuztli, and two daies before this feast, the Virgins whereof I have spoken (the which were shut vp and secluded in the same Temple and were as it were religious women) did mingle a quantitie of the seede of beetes with rosted Mays, and then they did mould it with honie, making an idoll of that paste in big- nesse like to that of wood, putting insteede of eyes graines of greene glasse, of blue, or white; and for teeth graines of Mays set forth with all the ornament and furniture that I MEXICAN COMMUNION. 357 have said. This being finished, all the Noblemen came and LlB- brought it an exquisite and rich garment, like vnto that of the idol, wherewith they did attyre it. Being thus clad and deckt, they did set it in an azured chaire and in a litter to carry it on their shoulders. The morning of this feast being come, an houre before day all the maidens came forth at- tired in white with new ornaments, the which that day were called the Sisters of their god Vitzlipuztli, they came crowned with garlands of Mays rosted and parched, being like vnto azahar or the flower of orange; and about their nockes they had great chaines of the same, which went bauldricke-wise vnder their left arme. Their cheekes were died with ver- million, their armes from the elbow to the wrist were covered with red parrots' feathers. And thus attyred they tooke the idoll on their shoulders carrying it into the Court, where all the yoong men were attyred in garmentes of an artificiall red, crowned after the same manor like vnto the women. When as the maidens came forth with the idoll tho yong men drew neer with much reverence, taking the litter wherein the idoll was vpon their shoulders, carrying it to tho foote of the staires of the Temple, where all the people did humble themselves, laying earth vpon their heads, which was an ordinarie ceremonie which they did observe at the chiefe feast of their gods. This ceremony being ended, all the people went in procession with all the diligence and speede they could, going to a mountain, which was a league from the city of Mexico, called Chapultepec, and there they made sacrifices. Presently they went from thence with like dili- gence to go to a place neere vnto it which they called Atla- cuyauaya, where they made their second station; and from thence they went to another burgh or village a league be- yond Cuyoacan, from whence they parted, returning to the citie of Mexico, not making any other station. They went in this sort above foure leagues in three or foure houres, calliug this procession Ypayua Vitzlipuztli. Being come to Lib. v. 358 • MEXICAN COMMUNION. the foote of the staires they set downe the brancard or litter with the idoll, tying great cordes to the armes of the bran- carde; then, with great observance and reverence, they did drawe yp the litter with the idoll in it to the top of the Temple, some drawing above and others helping belowe; in the meane time there was a great noise of fluites, trumpets, cornets, and drummes. They did mount it in this manner, for that the staires of the Temple were very steepe and narrow, so as they could not carry vp the litter vpon their shoulders, while they mounted vp the idoll all the people stoode in the Court with much reverence and feare. Being mounted to the top, and that they had placed it in a little lodge of roses which they held readie, presently came the yong men, which strawed many flowers of sundrie kindes, wherewith they filled the temple both within and without. This done all the Virgins came out of their convent, bring- ing peeces of paste compounded of beetes and rosted Mays, which was of the same paste whereof their idoll was made and compounded, and they were of the fashion of great bones. They delivered them to the yong men, who carried them vp and laide them at the idolPs feete, wherewith they filled the whole place that it could receive no more. They called these morcells of paste the flesh and bones of Yitzilipuztli. Having layed abroade these bones, pre- sently came all the Ancients of the Temple, Priests, Levites, and all the rest of the Ministers, according to their dig- nities and antiquities (for heerein there was a strict order amongst them) one after ao other, with their vailes of diverse colours and workes, every one according to his dignity and office, having garlands vpon their heads and chaines of flowers about their neckes; after them came their gods and goddesses whom they worshipt, of diverse figures, attired in the same livery; then putting themselves in order about those morsells and peeces of paste, they vsed certaine cere- monies with singing and dauncing. By meanes whereof MEXICAN COMMUNION. 359 they were blessed and consecrated for the flesh and bones LlB of this idoll. This ceremony and blessing (whereby they were taken for the flesh and bones of the idoll) being ended they honoured those peeces in the same sorte as their god. Then came foorth the sacrificers, who beganne the sacrifice of men in the manner as hath beene spoken, and that day they did sacrifice a greater number than at any other time, for that it was the most solemne feast they observed. The sacrifices being ended, all the yoong men and maides came out of the temple attired as before, and being placed in order and ranke, one directly against another, they dauuced by drummes, the which sounded in praise of the feast, and of the idoll which they did celebrate. To which song all the most ancient and greatest noble men did answer, dauncing about them, making a great circle, as their vse is, the yoong men and maides remayning alwayes in the middest. All the citty came to this goodly spectacle, and there was a commaundement very strictly observed throughout all the land, that the day of the feast of the idoll Vitzilipuztli they should eate no other meate but this paste, with hony, whereof the idoll was made. And this should be eaten at the point of day, and they should drincke no water nor any other thing till after noone : they held it for an ill signe, yea, for sacrilege to doe the contrary : but after the cere- monies ended, it was lawfuli for them to eate any thing. During the time of this ceremony they hid the water from their litle children, admonishing all such as had the vse of reason not to drinke any water ; which, if they did, the anger of God would come vpon them, and they should die, which they did observe very carefully and strictly. The ceremonies, dancing, and sacrifice ended, they went to vn- clothe themselves, and the priests and superiors of the temple tooke the idoll of paste, which they spoyled of all the ornaments it had, and made many peeces, as well of the 360 MEXICAN COMMUNION. lib. v. ^oll itselfe as of the tronchons which were consecrated, and then they gave them to the people in maner of a com- munion, beginning with the greater, and continuing vnto the rest, both men, women, and little children, who received it with such teares, feare, and reverence as it was an ad- mirable thing, saying that they did eate the flesh and bones of God, wherewith they were grieved. Such as had any sicke folkes demaunded thereof for them, and carried it with great reverence and veneration. All such as did communicate were bound to give the tenth of this seede, whereof the idoll was made. The solemnitie of the idoll being ended an olde man of great authoritie stept vp into a high place, and with a lowde voice preached their lawe and ceremonies. Who would not wonder to see the divell so curious to seeke to be worshipped and re- verenced in the same maner that Iesus Christ our God hath appoynted and also taught, and as the Holy Church hath accustomed. Hereby it is plainely verified what was pro- pounded in the beginning, that Sathan strives all he can to vsurp and chalenge vnto himselfe the honor and service that is due to God alone, although he dooth still intermixe with it his cruelties and filthinesse, being the spirite of murther and vncleanenesse and the father of lies. Chap. xxv. — Of Confessors and Confession which the Indians vsed. The father of lies would likewise counterfeit the sacra- ment of Confession, and in his idolatries seeke to be honored with ceremonies very like to the maner of Christians. In Peru they held opinion that all diseases and adversities came for the sinnes which they had committed, for remedy whereof they vsed sacrifices : moreover they confessed themselves verbally, almost in all provinces, and had Confessors ap- poynted by their superiors to that end, there were some PERUVIAN CONFESSION. 3fil sinnes reserved for the superiors. They received penaunce, yea, sometimes very sharpely, especially when the offendor was a poore man, and had nothing to give his Confessor. This office of Confessor was likewise exercised by women. The manner of these confessors sorcerers, whom they call Ychuiri or Ychuri,1 hath beene most generall in the pro- vinces of Collasuio.2 They holde opinion that it is a heinous sinue to conceale any thing in confession. The Ychuyri or confessors discovered by lottes or by the view of some beast hides if anything were concealed, and punished them with many blowes with a stone vpon the shoulders, vntill they had revealed all : then after they gave him penaunce, and did sacrifice. They doe likewise vse this confession when their children, wives, husbands, or their Caciques be sicke, or in any great exploite. And when their Ynca was sicke all the provinces confessed themselves, chiefly those of the province of Collao. The Confessors were bound to hold their confessions secret, but in certain cases limited. The sinnes that they chiefly confessed was first to kill one another out of warre, then to steale, to take another man's wife, to give poison or sorcery to doe any harme; and they helde it to be a grievous sinne to be forgetfull in the rever- ence of their Guacas, or Oratories, not to observe the feasts, or to speako ill of the Ynca and to disobey him. They ac- cused not themselves of any secret actes and sinnes. But, according to the report of some Priests, after the Christians came into that countrey, they accused themselves of their thoughts. The Ynca confessed himselfe to no man, but onely to the Sunne, that hee might tell them to Virachoca, and that he might forgive them. After the Ynca had been confessed, hee made a certaine bath to cleanse himselfe in a running river, saying these words : " I have told my sinnes to the Sunne, receive them 0 thou river, and carry them to 1 Ychurichuc is a confessor, according to Arriaga, from Ychurini, I confess. 3 Colla-suyu : the southern division of the Ynca Empire. Lid. v. 362 PERUVIAN CONFESSION. Lib. v. tlie sea, where they may never appeare more.'' Others that confessed vsed likewise these baths, with certaiue cere- monies very like to those the Moores vse at this day, which they call Guadoy, and the Indians call them Opacuna.1 When it chaunced that any man's children died he was held for a great sinner, saying that it was for his sinnes that the sonue died before the father ; and, therefore, those to whom this had chanced, after they were confessed, they were bath'd in this bath called Opacuna, as is saide before. Then some deformed Indian, crookebackt and counterfet by nature, came to whippe them with certaine nettles. If tire Sorcerers or Inchaunters by their lots and divinations affirmed that any sicke body should die, the sicke man makes no difficulty to kill his owne Sonne, though he had no other, hoping by that meanes to escape death, saying that in his place he offered his sonne in sacrifice. And this crueltie hath beene practised in some places, even since the Christians came into that countrey. In trueth it is strange that this cus- tome of confessing their secret sinnes hath continued so long amongest them, and to doe so strict penances, as to fast, to give apparell, gold, and silver, to remaine in the mountaines, and to receive many stripes vpon the shoulders. Our men say, that in the province of Chucuito, even at this day they meete with this plague of Confessors or Ychuris, whereas many sicke persons repaire vnto them ; but now, by the grace of God, this people beginnes to see cleerely the effect and great benefite of our confession, wherevnto they come with great devotion. And partely this former custome hath been suffered by the providence of the Lord, that con- fession might not seeme tedious vnto them. By this meanes the Lord is wholy glorified, and the Divell (who is a deceiver) deceived. And for that it concerneth this matter I will reporte the manner of a strange confes- sion the Divell hath invented at Iappon, as appeares by a 1 Upa-cuiia, baths, from Upani, I wash. CONFESSION IN JAPAN. 363 letter that came from thence, which saith thus: "There are LlB- in Ocaca very great and high and stiep rockes, which have prickes or poynts on them, above two hundred fadome high. Amongest these rockes there is one of these pikes or poyntes so terribly high that when the Xamabusis (which be pil- grimes) doe but looke vp vnto it, they tremble and their haire stares, so fearefull and horrible is the place. Vpon the toppe of this poynt there is a great rod of yron of three fadome long, placed there by a strange devise ; at the end of this rodde is a ballance tied, whereof the scales are so bigge as a man may sit in one of them. And the Goquis (which be divells in human shape) commaund these pilgrims to enter therein one after another, not leaving one of them; then, with an engine or instrument which mooveth by meaues of a wheele, they make this rodde of yron whereon the bal- lance is hanged to hang in the aire, one of these Xamabuzia being set in one of the scales of the ballaunce. And as that wherein the man is sette hath no counterpoise on the other side, it presently hangeth downe, and the other riseth vntill it meetes with and toucheth the rodde; then the Goquis telleth them from the rocke that they must confesso them- selves of all the shines they have committed to their remem- brance, and that with a lowde voyce to th'end that all the reste may heare him. Then presently hee beginueth to confesse, whilest some of the standers by do laugh at the sinnes they doe heare, and others sigh ; and at every sinne they confesse the other scale of the ballance falles a little, vntill that having tolde all his sinnes it remaines equall with the other, wherein the sorrowfull penitent sits ; then the Goquis turnes the wheele and drawes the rodde and bal- lance vnto him, and the Pilgrime comes foorth ; then enters another, vntill all have passed. A Iapponoi3 reported this after hee was christned, saying that he had beene in this pilgrimage, and entred the ballance seaven times, where he had confessed hhnselfe publikely. He saide, moreover, that 364 UNCTION IN MEXICO Lib. v. jf an{0 one ^{(j conceale any sinne the empty scale yeelded not ; and if hee grew obstinate after instance made to con- fesse himselfe, refusing to open all his sinnes, the Goquis cast him downe from the toppe, where in an instant he is broken into a thousand peeces. Yet this Christian, who was called John, told vs that commonly the feare and terrour of this place is so great to all such as enter therein, and the danger they see with their eies to fall out of the ballance and to be broken in peeces, that seldome there is any one but discovers all his sins. This place is called by another name Sangenotocoro, that is to say, the place of Confession; wee see plain ely by this discourse how the Divell hath pre- tended to vsurp vnto himselfe the service of God, making confession of sinnes (which the Lord hath appoynted for the remedy of man) a divellish superstition, to their great losse and perdition. He hath doone no lesse to the Heathen of Iappon than to those of the provinces of Collao in Peru. Chap. xxvi. — Of the abominable unction which the Mexicaine ypriestes and other Nations vsed, and of their witchcraftes. God appoynted in the auntient Lawe the manner how they should consecrate Aaron's person and the other Priests, and in the Lawe of the Gospel wee have likewise the holy creame and vnction which they vse when they consecrate the Priestes of Christ. There was likewise in the auntient Lawe a sweete composition, which God defend should be employed in anie other thing then in the divine service. The Divel hath sought to counterfet all these things after his manner as hee hath accustomed, having to this end in- vented things so fowle and filthie, whereby they discover wel who is the Author. The priests of the idolles in Mexico were annoynted in this sort, they annointed the body from the foote to the headland all the haire likewise, which hung UNCTION IN MEXICO. 365 like tresses, or a horse mane, for that they applyed this LlDV- vnction wet and moyst. Their haire grew so as in time it hung downe to their hammes, so heavily that it was trouble- some for them to beare it, for they did never cut it untill they died, or that they were dispensed with for their great age, or being employed in governments or some honorable charge in the commonwealth. They carried their haire in tresses, of sixe fingers breadth, which they died blacke with the fume of sapine, or firre trees, or rosine; for in all Anti- quitie it hath bin an offring they made vnto their idolls, and for this cause it was much esteemed and reverenced. They were alwayes died with this tincture from the foote to the head, so as they were like vnto shining Negroes, and that was their ordinary vnction; yet, whenas they went to sacri- fice and give incense in the mountaines, or on the tops thereof, or in any darke and obscure caves where their idolles were, they vsed an other kinde of vnction very differ- ent, doing certaine ceremonies to take away feare, and to give them courage. This vnction was made with diverse little venomous beastes, as spiders, scorpions, palmers, sala- manders, and vipers, the which the boyes in the Colledges tooke and gathered together, wherein they were so expert, as they were alwayes furnished when the Priestes called for them. The chiefe care of these boyes was to hunt after these beasts ; if they went any other way and by chaunce met with any of these beasts they stayed to take them, with as great paine as if their lives depended thereon. By the rea- son whereof the Indians commonly feared not these venom- ous beasts, making no more accompt than if they were not so, having beene all bred in this exercise. To make an oint- ment of these beastes they tooke them all together, and burnt them vpon the harth of the Temple, which was before the Altare, vntill they were consumed to ashes ; then did they put them in morters with much Tobacco or betum (being an hearbe that Nation vseth much to benumme the Lib. v. 306 MEXICAN UNCTION. flesh that they may not feele their travell), with the which they mingle the ashes, making them loose their force; they did likewise mingle with these ashes scorpions, spiders, and palmers alive, mingling all together; then did they put to it a certaine seede being grownd, which they call Ololuchqui, whereof the Indians make a drinke to see visions, for that the vertue of this hearbe is to deprive man of sence. They did likewise grinde with these ashes blacke and hairie wormes, whose haire only is venomous, all which they mingled together with blacke, or the fume of rosine, putting it in small pots which they set before their god, saying it was his meate: and, therefore, they called it a divine meate. By means of this oyntment they became witches, and did see and speake with the Divell. The priestes being slub- bered with this oyntment lost all feare, putting on a spirit of cruelty. By reason whereof they did very boldely kill men in their sacrifices, going all alone in the night to the monntaines and into obscure caves, contemning all wilde beasts, and holding it for certayne and approved that both lions, tigres, serpents, and other furious beasts which breede in the mountaines and forrests fled from them by the vertue of this betum of their god. And in trueth, though this betum had no power to make them flie, yet was the Divelle's picture sufficient whereinto they were transformed. This betum did also serve to cure the sicke and for children, and therefore all called it the Divine Physicke ; and so they came from all partes to the superiors and priests, as to their saviors, that they might apply this divine physicke, wherewith they anoynted those parts that were grieved. They said that they felt heereby a notable ease, which might be, for that Tobacco and Olo- luchqui have this propertie of themselves to benumme the flesh, being applied in manner of an emplaister, which must be by a stronger reason being mingled with poysons ; and for that it did appease and benumme the paine, they helde SORCERERS AND WITCHES. 367 it for an effect of health, and a divine virtue. And there- fore ranne they to these priests as to holy men, who kept the blind and ignorant in this error, perswading them what they pleased, and making them runne after their inventions and divellish ceremonies, their authority being such as their wordes were sufficient to induce beliefe as an article of their faith. And thus made they a thousand superstitions among the vulgar people, in their maner of offering incense, in cut- ing their haire, tying small flowers about their necks, and strings with small bones of snakes, commaunding them to bathe at a certain time; and that they should watch all night at the harth lest the fire should die; that they should eate no other breade but that which had bin offered to their gods, that they should vpon any occasion repaire vnto their witches, who with certaine graines tolde fortunes, and divined, look- ing into keelers and pailes full of water. The sorcerers and ministers of the divell vsed much to besmere themselves. There were an infinite number of these witches, divines, en- chanters, and other false prophets. There remaines yet at this day of this infection, althogh they be secret, not daring publikely to exercise their sacrileges, divelish ceremonies, and superstitions, but their abuses and wickednes are dis- covered more at large and particularly in the confessions made by the Prelates of Peru. There is a kinde of sorcerers amongst the Indians allowed by the Kings Yncas, which are, as it were, sooth-saiers, they take vpon them what forme and figure they please, flying farre through the aire in a short time, beholding all that was done. They talke with the Divell, who answereth them in certaine stones or other things which they reverence much. They serve as coniurers, to tell what hath passed in the farthest partes, before any newes can come. As it hath chanced since the Spaniardes arrived there, that in the dis- tance of two or three hundred leagues, they have knowne the mutinies, battailes, rebellions, and deaths, both of tyrants, Lib. t. Lib. v. 368 PERUVIAN SORCERERS. and those of the King's partie, and of private men, the which have beene knowne the same day they chanced, or the day after, a thing impossible by the course of nature. To worke this divination, they shut themselves into a house, and be- came drunk vntil they lost their sences, a day after they an- swered to that which was demanded. Some affirme they vse certaine vnctions. The Indians say that the old women do commonly vse this office of witchcraft, and specially those of one Province, which they call Coaillo, and of another towne called Manchay, and of the Province of Huarochiri. They likewise shew what is become of things stolne and lost. There are of these kindes of Sorcerers in all partes, to whom commonly doe come the Anaconas,1 and Chinas, which serve the Spaniardes, and when they have lost any thing of their masters, or when they desire to know the successe of things past or to come, as when they goe to the Spaniardes citties for their private affaires, or for the pub- like, they demaund if their voyage shall be prosperous, if they shall be sicke, if they shall die, or return safe, if they shall obtaine that which they pretend : and the witches or coniurers answer, yea, or no, having first spoken with the Divell, in an obscure place ; so as these Anaconas do well heare the sound of the voyce, but they see not to whom these coniurers speake, neither do they vnderstand what they say. They make a thousand ceremonies and sacrifices to this effect, with the which they mocke the Divell and grow exceeding drunke, for the doing whereof, they particularly vse an hearbe called Villca,2 the iuyce whereof they mingle with their Chicha, or take it in some other sort, whereby we may see how miserable they are, that have for their masters, the ministers of him whose office is to deceive. It is mani- fest that nothing doth so much let the Indians from receiv- ing the faith of the holy Gospel, and to persever therein, as 1 Yana-cunas, or Indians held to domestic service. See Balboa, p. 120. * A tree, the fruit of which is a purgative. — Mossi. MEXICAN RITE RESEMBLING BAPTISM. 369 the conference with these witches, whereof there have bin, LlB v- and are still, great numbers, although by the grace of the Lord, and diligence of the Prelates and Priestes, they de- crease, and are not so hurtefull. Some of them have beene converted and preached publikely, discovering and blaming themselves, their errors and deceites, and manifesting their devises and lies, whereof wee have seene great effects ; as also we vnderstand by letters from Jappon, that the like hath arrived in those parts : all to the glory and honour of our Lord God. Chap, xxvii. — Of other Ceremonies and Customes of (he Indians which are like vnto ours. The Indians had an infinite number of other ceremonies and customes which resembled to the ancient law of Moses, and some to those which the Moores vse, and some ap- proached neere to the law of the Gospel, as their bathes or Opacuna, as they call them ; they did wash themselves in water, to dense them from their sins. The Mexicaines had also amongst them a kind of baptisme, the which they did with ceremony, cutting the eares and members of yong children new borne, counterfaiting in some sort the circum- cision of the Iewes. This ceremony was done principally to the sonnes of Kings and Noblemen; presently vpon their birth the priestes did wash them, and did put a little sword in the right hand, and in the left a target. And to the children of the vulgar sort they put the markes of their offices, and to their daughters instruments to spinne, knit, and labour. This ceremony continued four daies, being made before some idoll. They contracted marriage after their maner, whereof the Licentiate Polo hath written a whole Treatise, and I will speako somewhat thereon heere- after. In other things their customes and ceremonies have B B 370 MEXICAN MARRIAGE AND DIVORCE. LlBV- some show of reason. The Mexicaines were married by the handes of their priestes in this sort. The Bridegroome and the Bride stood together before the priest, who tooke them by the hands asking them if they would marrie, then having vnderstood their willes, hee tooke a corner of the vaile where- with the woman had her head covered, and a corner of the mans gowne, the which he tied together on a knot, and so led them thus tied to the Bridegroomes house, where there was a harth kindled, and then he caused the wife to go seven times about the harth, and so the married couple sate downe together, and thus was the marriage contracted. The Mexicaines were very iealous of the integritie of their wives ; so as if they found they were not as they ought to be (the which they knew eyther by signes or dishonest wordes), they presently gave notice thereof to their fathers and kinsfolkes of their wives, to their great shame and dis- honor, for that they had not kept good guarde over them. But they did much honour and respect such as lived chastely, making them great banquttes, and giving great presentes both to her and to her kinsfolkes. For this occasion they made great offerings to their gods, and a solemne banket in the house of the wife, and another in the husbands. When they went to house they made an inventory of all the man and wife brought together, of provisions for the house, of land, of iewells and ornaments, which inventories every father kept, for if it chanced they made any devorce (as it was common amongest them when they agree not), they divided their goods according to the portion that every one brought, every one having libertie in such a case to marry whome they pleased ; and they gave the daughters to the wife, and the sonnes to the husband. t was defended vpon paine of death, not to marry againe together, the which they observed very strictly. And although it seeme that many of their ceremonies agree with ours, yet differ they much for the great abomination they mingle therewithal!. NUMEROUS IDOLS. 871 It is common and generall to have vsually one of these LlB three things, either cruelty, filthines, or slouth ; for all their ceremonies were cruell and hurtefull, as to kill men and to spill blood, are filthy and beastly, as to eate and drinke to the name of their Idolls, and also to pisse in the honour of them, carrying them vpon their shoulders, to annoint and besmeere themselves filthily, and to do a thousand sortes of villanies, which were at the least, vaine, ridiculous, and idle, and more like the actions of children then of men. The cause thereof is the very condition of this wicked spirit, whose intention is alwaies to do ill, provoking men still to murthers and filthines, or at the least to vanities and fruitelesse actions, the which every man may well know, if he duly consider the behaviour and actions of the Divell, towardes those he sets to deceive. For in all his illusions we finde a mixture of these three, or at least of one of them. The Indians themselves (since they came to the knowledge of our faith) laugh and mocke at these fooleries and toyes, in the which their gods held them busied, whom they served more for feare, least they should hurte them, in not obeying them in all things, then for any love they bare them. Although some, yea, very many lived, abused and deceived, with the vaine hope of temporall goods, for of the eternall they had no knowledge. And whereas the tempo- rall power was greatest, there superstition hath most in- creased, as we see in the Realmes of Mexico and Cusco, where it is incredible to see the number of idolls they had; for within the citty of Mexico there were above three hundred. Mango Ynca Yupangui, amongst the Kings of Cusco, was hee that most augmented the service of their idolls, inventing a thousand kindes of sacrifices, feasts, and ceremonies. The like did King Iscoalt1 in Mexico, who was the fourth king. There was also a great number of super- 1 Izcohuatl. He built the famous temple of Huitzilopochtli, the first god of the Mexicans. bb2 Lib. v. 372 PERUVIAN FESTIVALS. stitions and sacrifices in other Nations of the Indians, as in the Province of Guatimala, at the Hands in the new King- dome, in the Province of Chile, and others that were like Commonwealthes and Comminalties. But it was nothing in respect of Mexico and Cusco, where Sathan was as in Eome, or in his Ierusalem, vntill he was cast out against his will, and the holy Crosse planted in his place, and the Kingdome of Christ our God occupied, the which the tyrant did vsurpe. Chap, xxviii. — Of some Feasts celebrated by them of Cusco, and how the Divell would imitate the mysterie of the holy Trinitie. To conclude that which concernes Religion, there restes something to speake of the feasts and solemnities which the Indians did celebrate, the which (for that they are divers and many) cannot be all specified. The Yncas, Lords of Peru, had two kindes of feasts, some were ordinarie, which fell out in certaine moneths of the yeere ; and others extra- ordinary, which were for certaine causes of importance, as when they did crown e a new King, when they beganne some warre of importance, when they had any great neede of water or drought, or other like things. For the ordinary feasts, we must vnderstand, that every moneth of the yeare they made feasts, and divers sacrifices, and although all of them had this alike, that they offered a hundred sheepe, yet in colour and in forme they are very divers. In the first moneth, which they call Rayme, which is the moneth of December, they made their first feast, which was the prin- , cipall of all others, and for that cause they called it Capac- rayme, which is to say, a rich and principall feast. In this feast they offered a great number of sheepe and lambs in sacrifice, and they burnt them with sweete wood, then they PERUVIAN TRINITY. 373 caused gold and silver to be brought vpon certaiue sheepe, Iil" v- setting vppon them three Images of the Sun, and three of the. thunder, the father, the sonne, and the brother. In these feasts they dedicated the Yncas children, putting the Guaras or ensignes vpon them, and they pierced their eares; then some olde man did whip them with slings, and an- noynted their faces with blood, all in signe that they should be true Knights to the Ynca. No stranger might remaine in Cusco during this moneth, and this feast, but at the end thereof they entred, and they gave vnto them peeces of tho paste of mays with the blood of the sacrifice, which they did eate in signe of confederation with the Ynca, as hath bin said before. It is strange that the Divell after his manner hath brought a trinitie into idolatry, for the three images of the Sunne called Apomti, Churuuti, and Iuti- quaoqui,1 which siguifieth father and lord Sunne, the sonne Sunne, aud the brother Sunne. In the like maner they named the three Images of Chuquilla, which is the God that rules in the region of the aire, where it thunders, raines, and snows. I remember that, being in Chuquisaca, an honour- able priest shewed me an information, which I had long in my handes, where it was prooved that there was a certaiue Huaca or Oratory, whereas the Indians did worship an idull called Tangatanga, which they saide was one in three, and three in one. And as this Priest stood amazed thereat, I saide that the Divell by his infernall and obstinate pride (whereby he alwayes pretendes to make himselfe God) did steale all that he could from the trueth, to imploy it in his lyings and deceits. Comming then to the feast of the second moneth, which they called Camay,2 besides the sacri- fices which they made, they did cast the ashes into the river, following five or six leagues after, praying it to carry them 1 Apu-yntiy Chief Sun; Ch uri- ynti, Sou-Sun ; Ynti-huauqw, Brother- Sun. 2 Canay-quilla, The month from 8th December to Oth January. 874 PERUVIAN FESTIVALS. lib. t. jnto the sea, for that the Yirochoca should there receive this present. In the third, fourth, and fift moneth, they offered a hundred blacke sheepe, speckled, and grey, with many other things, which I omitte for being too tedious. The sixt moneth is called Hatuncuzqui Aymitray, which answer- eth to Maie, in the which they sacrificed a hundred sheepe more, of all colours ; in this moon and moneth, which is when they bring maize* from the fieldes into the house, they made a feast, which is yet very vsuall among the Indians, and they doe call it Aymuray.1 This feast is made comming from the Ghacra or farme vnto the house, saying certaine songs, and praying that the Mays may long continue, the which they call Mamacora. They take a certaine portion of the most fruitefull of the Mays that growes in their farmes, the which they put in a certaine granary which they doe call Pirua, with certaine ceremonies, watching three nightes ; they put this Mays in the richest garments they have, and beeing thus wrapped and dressed, they worship this Pirua, and hold it in great veneration, saying it is the mother of the mays of their inheritances, and that by this means the mays augments and is preserved. In this moneth they make a particular sacrifice, and the witches demaund of this Pirua, if it hath strength sufficient to continue vntill the next yeare; and if it answers no, then they carry this Mays to the farme to burne, whence they brought it, according to every man's power; then make they another Pirua, with the same cere- monies, saying that they renue it, to the end the feede of Mays may not perish, and if it answers that it hath force sufficient to last longer they leave it vntill the next yeare. This foolish vanitie continueth to this day, and it is very common amongest the Indians to have these Piruas, and to make the feast of Aymuray. The seaventh moneth answer- eth to Iune, and is called Aucaycuzqui Intiraymi ;2 in it they 1 Aymuray, from the middle of May. 2 Yntip Raymi. PERUVIAN FESTIVALS. o75 made the feast that is called Intlraymi, in the which they sacrificed a hundred sheepe called Guanacos, and saide it was the feast of the Sunne. In this moneth they made many Images of Quinua1 wood carved, all attired with rich garmentes, and they made their dancings which they do call Cayo, At this feast they cast flowers in the high wayes, and thither the Indians came painted, and their noblemen had small plates of golde vpon their beards, and all did sing; wee must vnderstand that this feast falleth almost at the same time whenas the Christians observe the solempnitio of the holy Sacrament, which doth resemble it in some sort, as in dauncing, singing, and representations. And for this cause there hath beene, and is yet among the Indians, which celebrated a feast somewhat like to ours of the holy Sacrament, many superstitions in celebrating this ancient feast of Intiraymi. The eight month is called Chahua Huarqui,* in the which they did burne a hundred sheepe more, all grey, of the colour of Viscacha, according to the former order, which month doth answer to our Iuly. The ninth moneth was called Yapaquis* in the which they burnt an hundred sheepe more, of a chesnut colour; and they do likewise kill and burne a thousand Cuyes,4 to the end the frost, the ay re, the water, nor the sunne should not hurt their farmes: and this moneth doth answer vnto August. The tenth moneth was called Coyarami,5 in the which they burnt a hundred white sheepe that had fleeces. In this month, which answereth to September, they made the feast called Situa in this manner: they assembled together the first day of the moone before the rising thereof, and in seeing it they cryed aloude, carrying torches in their handes and saying, " Let all harme goe away/' striking one an 1 Quenuar (Pohjkpis). 7 The next month was Anta-asitua according to other authors. 3 Ccapac-asitua. * Guinea pigs. 5 Umu-Raymi of Molina and Velasco. Lib. t. 376 PERUVIAN FESTIVALS. LlB- v- other with their torches. They that did this were called Panconcos,1 which being doone, they went to the common bath, to the rivers and fountaines, and every one to his own bath, setting themselves to drink foure dayes together. In this moneth the Mama-cunas of the sunne made a great number of small loaves with the blood of the sacrifices, and gave a peece to every stranger; yea, they sent to every Huaca throughout the realme, and to many Curacas, in signe of confederation and loyaltie to the Sunne and the Ynca, as hath bin said. The bathes, drunkennesse, and some relickes of this feast Situa, remaine even vnto this day, in some places, with the ceremonies a little different, but yet very secretly, for that these chiefe and principall feasts have ceased. The eleventh moneth, Homaraymi Punehaiquis,2 wherein they sacrificed a hundred sheepe more. And if they wanted water, to pro- cure raine they set a black sheepe tied in the middest of a plaine, powring much chica about it, and giving it nothing to eate vntill it rained, which is practised at this day in many places in the time of our October. The twelfth and last month was called Ayamtwca, wherein they did likewise sacrifice a hundred sheepe, and made the feast called Bay- micantara Eayquis. In this moneth, which aunswered to our November, they prepared what was necessary for the children that should be made novices the moneth following; the children with the old men made a certaine shew, with rounds and turnings, and this feast was called Ikiraymi, which commonly they make when it raines too much, or too little, or when there is a plague. Among the extraordinary feasts, which were very many, the most famous was that which they called Ytu. This feast Ytu hath no prefixed time nor season, but in time of necessitie. To prepare themselves thereunto, all the people fasted two dayes, during 1 Pancuncu, a torch. See G. de la Vega, ii, p. 232. 2 Not given by other authorities. PERUVIAN FESTIVALS. 377 the which they did neyther company with their wives, nor Lra- v- eate anie meate with salt or garlicke, nor drinke any Chicha. All did assemble together in one place, where no straunger was admitted, nor any beast ; they had garments and orna- ments, which served onely for this feast. They marched very quietly in procession, their heades covered with their vailes, sounding of drummes, without speaking one to another. This continued a day and a night ; then the day following they daunced and made good cheere for two dayes and two nights together, saying that their prayer was accepted. And although that this feast is not vsed at this day, with all this antient ceremony, yet commonly they make another which is verie like, which they call Ay ma, with garmentes that serve onely to that end ; and they make this kind of procession with their Drummes, having fasted before, then after they make good cheere, which they vsually doe in their vrgent necessities. And although the Indians forbeare to sacrifice beasts, or other things publikely, which cannot be hidden from the Spaniardes, yet doe they still vse many ceremonies that have their beginnings from these feasts and auntient superstitions ; for, at this day, they do covertly make this feast of Ytu, at the dances of the feast of the Sacrament, in making the daunces of Llama-llama, and of Guacon, and of others, according to their auutient ceremonies, wherevnto we ought to take good regarde. They have made more large Discourses of that which cou- cerneth this matter, for the necessary observation of the abuses and superstitions the Indians had in the time of their gentility, to the end the Priestes and Curates may the better take heede. Let this suffice now to have treated of the exercise wherewith the divell held those superstitious nations occupied to the end that against his will wee may see the difference there is betwixt light and darknes, betwixt the trueth of Christ and the lies of the Gentiles, although the ennemy of God and man hath laboured with all hits devises to counterfet those things which are of God. 378 MEXICAN FEASTS. Lm. v. Chap, xxix.- — Of the feast of lubilee which the Mexicaines celebrated. The Mexicaines have beene no less curious in their feasts and solemnities, which were of small charge, but of great effusion of man's blood. Wee have before spoken of the principall feast of Vitzilipuztli, after the which the feast of Tezcatlipuca was most solempnized. This feast fell in Maie, and in their Kalendar they called it Tozcoalt ; it fell every foure yeeres with the feast of Penaunce, where there was given full indulgence and remission of sinnes. In this day they did sacrifice a captive which resembled the idoll Tezcatlipuca, it was the nineteenth day of Maie ; upon the even of this feast the Noblemen came to the temple, bringing a new garment like vnto that of the idoll, the which the priest put vpon him, having first taken off his other garments, which they kept with as much or more reverence than we doe our ornaments. There were in the coffers of the idoll many ornaments, iewelles, eareings, and other riches, as bracelets and pretious feathers, which served to no other vse but to be there, and was worshipped as their god it selfe. Besides the garment wherewith they wor- shipped the idoll that day, they put vpon him certaine ensignes of feathers, with fannes, shadowes, and other things; being thus attired and furnished, they drew the curtaine or vaile from before the doore, to the ende he might be seene of all men ; then came forth one of the chiefe of the temple, attired like to the idoll, carrying flowers in his hand, and a flute of earth, having a very sharpe sound, and turning towards the east, he sounded it, and then looking to the west, north, and south, he did the like. And after he had thus sounded towards the foure parts of the world (showing that both they that were pre- sent and absent did heare him) hee put his fiuger into the MEXICAN FEASTS. 379 aire, and then gathered vp earth, which he put in his LlD- mouth, and did eate it in signe of adoration. The like did all they that were present, and, weeping, they fell flat to the ground, invocating the darknesse of the night, and the windes, intreating them not to leave them, nor to forget them, or else to take away their lives, and free them from the labours they indured therein. Theeves, adulterers, and murtherers, and all others offendors, had great feare and heaviness whilest this flute sounded, so as some could not dissemble nor hide their offences. By this meanes they all demanded no other thing of their god, but to have their offences concealed, powring foorth many teares, with great repentaunce and sorrow, offering great store of in- cense to appease their gods. The couragious and valiant men, and all the olde souldiers that followed the Arte of Warre hearing this flute, demaunded with great devotion of God the Creator, of the Lorde for whomo wee live, of the 8unne, and of other their gods, that they would give them victorie against their ennemies, and strength to take many cnptives, therewith to honour their sacrifices. This cere- monie was doone ten dayes before the feast; During which teune dayes the Priest did sound this flute, to the end that all might do this worship in eating of earth, and demaund of their idol what they pleased: they every day made their praiers, with their eyes lift vp to heaven, and with sighs and groanings, as men that were grieved for their sinnes and offences. Although this contrition was onelie for feare of the corporal punishment that was given them, and not for any feare of the eternall, for they certainely beleeved there was no such severe punishment in the other life. . And. therefore, they offered themselves voluntarily to death, holding opinion that it is to all men an assured rest. The first day of the feast of this idoll Tezcatlipuca being come, all they of the Citty assembled together in a court to celebrate likewise the feast of the Kalender, whereof wee Lib. v. 380 MEXICAN FESTIVALS. have already spoken, which was called Toxcoalt, which signifies a drie thing; which feast was not made to any other end, but to demaund rain, in the same manner that we solemnise the Rogations; and this feast was alwayes in Maie, which is the time that they have most neede of raine in those countries. They beganne to celebrate it the ninth of Maie, ending the nineteenth. The last day of the feast the Priestes drew foorth a litter well furnished with curtins and pendants of diverse fashions. This litter had so mauy armes to holde by as there were ministers to carry it. All which came foorth besmeered with black and long haire, halfe in tresses with white strings, and attyred in the livery of the idoll. Upon this litter they set the personage of the idoll appoynted for this feast, which they called the resem- blance of their God Tezcalipuca, and taking it upon their 'shoulders they broght it openly to the foote of the stairs; then came forth the yong men and maidens of the Temple, carrying a great cord wreathed of chaines of roasted mays, with the which they invironed the Litter, putting a chaine of the same about the idolles necke, and a garland vppon his head. They called the cord Toxcalt, signifying the drought and barrennesse of the time. The yoong men came wrapped in redde curtines, with garlands and chains of roasted mays. The maides were clothed in new garments, wearin g chaines about their neckes of roasted mays ; and vpon their heads myters made of rods covered with this mays, they had their feete covered with feathers, and their armes and cheekes painted. They brought much of this roasted mays, and the chiefe men put it vpon their heads, and about their neckes, taking flowers in their handes. The idoll being placed in his litter, they strewed round about a great quantitie of the boughes of Manguey, the leaves whereof are large and pricking. This litter being set vpon the religious mens shoulders, they carryed it in procession within the circuite of the Court, MEXICAN FESTIVALS. 381 two Priests marching before with censors, giving often incense to the idol, and every time they gave incense they lifted vp their armes as high as they could to the idoll, and to the Sunne, saying, that they lifted vp their praiers to heaven, even as the smoke ascended on high. Then all the people in the Court turned round to the place whither the idoll went, every one carrying in his hand new cords of the threed of manguey, a fadome long, with a knotte at the end, and with them they whipped themselves vppon the shoulders; even as they doe heere vppon holy Thurseday. All the walles of the Court and battlements were full of boughs and flowers, so fresh and pleasaunt, as it did give a great contentment. This procession being ended, they brought the idoll to his vsual place of abode, then came a great multitude of people with flowres, dressed in diverse sortes, wherewith they filled the temple and all the court, so as it seemed the ornament of an Oratory. All this was putte in order by the priests, the yoong men ad- ministring these things vnto them from without. The chappell or chamber where the idoll remayned was all this day open without any vaile. This done, every one came and offered curtines, and pen- dants of sendal, precious stones, iewells, insence, sweete wood, grapes, or eares of Mays, quailes: and, finally, all they were accustomed to offer in such solemnities. Wheuas they offered quailes, (which was the poore mans offering,) they used this ceremonie, they delivered them to the priestes, who taking them, pulled off their heads, and caste them at the foote of the Altare, where they lost their bloud, and so they did of all other things which were offered. Every ono did offer meate and fruite according to their power, tho which was laid at the foote of the altar, and the Ministers gathered them vp, and carried them to their chambers. This solemne offering done, the people went to dinner, every ono to his village or house, leaving the feast suspended vntil Lib. y. 382 MEXICAN FESTIVALS. LlB- v- after dinner. In the meanetime, the yong men and maidens of the temple, with their ornaments, were busied to serve the idoll, with all that was appointed for him to eate : which meate was prepared by other women, who had made a vow that day to serve the idoll. And, therefore, such as had made this vow, came by the point of day, offering them- selves to the Deputies of the Temple, that they might com- mand them what they would have done, the which they did carefully perforate. They did prepare such varietie of meates, as it was admirable. This meate being ready, and the hour of dinner come, all these virgins went out of the Temple in procession, every one carrying a little basket of bread in her hand, and in the other, a dish of these meates ; before them marched an old man, like to a steward, with a pleasant habite, he was clothed in a white surples downe to the calves of his legges ; vpon a doublet with- out sleeves of red leather, like to a iacket, he carried wings insteede of sleeves, from the which hung broade ribbands, at the which did hang a small calibash or pumpion, which was covered with flowers, by little holes that were made in it, and within it were many superstitious things. This old man, thus attyred, marched very humbly and heavily before the preparation, with his head declining: and comming neere the foote of the staires, he made a great obeisance and re- verence. Then going on the one side, the virgins drew neere with the meate, presenting it in order one after another, with great reverence. This service presented, the old man returned as before, leading the virgins into their convent. This done, the yong men and ministers of the Temple came forth and gathered vp this meate, the which they carried to the chambers of the chiefe Priests of the Temple, who had fasted five daies, eating onely once a day, and they had also abstained from their wives, not once going out of the Temple in these five daies. During the which, they did whippe them- selves rigorously with cordes, they did eate of this divine MEXICAN FESTIVAL8. 383 meate (for so they called it), what they could, neither was it law full for any other to eate thereof. All the people having dined, they assembled againe in the court to see the ende of the feast, whither they brought a captive, which by the space of a whole yeare, had represented the idoll, being attyred, decked, and honoured as the idoll it selfe, and doing all reverence vnto him, they delivered him into the handes of the sacrificers, who at that instant presented them- selves, taking him by the feete and handes. The Pope did open his stomacke, and pull out his hart, then did he lift vp his hands as high as he could, shewing it to the Sunne, and to the idoll, as hath beene said. Having thus sacrificed him that represented the idoll, they went into a holy place ap- pointed for this purpose, whither came the yong men and virgins of the Temple with their ornaments, the which being put in order, they danced and sung with drummes and other instruments, on the which the chiefe Priests did play and sound. Then came all the Noblemen with ensignes and ornaments like to the yong men, who danced round about them. They did not usually kill any other men that day, but him that was sacrificed, yet every fourth yeare they had others with him, which was in the yeare of Iubilo and full pardons. After Sun set, every one being satisfied with sounding, eating, and drinking, the virgins went al to their convent, they took great dishes of earth full of bread mixt with hony, covered with small panniers, wrought and fashioned with dead mens heads and bones, and they carried the collation to the idoll, mounting vp to the court, which was before the doore of the Oratorie : and having set them downe, they retired in the same order as they came, the steward going still before. Presently came forth all the yong men in order, with canes or reedes in their handes, who beganne to runne as fast as they could to the toppe of the staires of the Temple, who should come first to the dishes of the collation. The Elders or chiefe Priesfcs observed him Lin. ▼. Lib. v. 384 MEXICAN FESTIVALS. that came first, second, third, and fourth, without regarding the rest. This collation was likewise all carried away by the yongmen as great relicks. This done, the foure that arrived first were placed in the midst of the Antients of the Temple, bringing them to their chambers with much honour, prais- ing them, and giving them ornaments; and from thence forth they were respected and reverenced as men of marke. The taking of this collation being ended, and the feast cele- brated with much ioy and noise, they dismissed all the yong men and maides which had served the idoll: by meanes whereof they went one after another, as they came forth. All the small children of the colledges and schooles were at the gate of the court, with bottom es of rushes and hearbes in their hands, which they cast at them, mocking and laugh- ing, as of them that came from the service of the idoll ; they had libertie then to dispose of themselves at their pleasure, and thus the feast ended. Chap. xxx. — Of the Feast of Marchants, ivhich those of Gholutecas did celebrate. Although I have spoken sufficiently of the service the Mexicaines did vnto their gods, yet will I speak something of the feast they called Quetzacoaatl, which was the god of riches, the which was solemnised in this maner. Fortie daies before the Marchants bought a slave well proportioned, without any fault or blemish, either of sickenes or of hurte, whom they did attyre with the ornaments of the idoll, that he might represent it fortie daies. Before his clothing they did dense him, washing him twice in a lake, which they called the lake of the gods; and being purified, they at- tyred him like the idoll. Daring these forty daies, hee was much respected for his sakewhom he represented. By night they did imprison him (as hath beene said) lest he should MEXICAN FESTIVALS. 385 flie, and in the morning they took him out of prison, setting him vpon an eminent place, where they served him, giving him exquisite meates to eate. After he had eaten, they put a chaine of flowers about his necko, and many nosegaies in his hands. Hee had a well appointed guard, with much people to accompany him. When he went through the Cittie, he went dancing and singing through all the streetes, that hee might bee knowne for the resemblance of their god, and when hee beganne to sing, the women and little children came forth of their houses to salute him, and to offer vnto him as to their god. Two old men of the Antients of the Temple came vnto him nine daies before the feast, and humbling themselves before him, they said with a low and submisse voyce, Sir, you must vnderstand that nine daies hence the exercise of dancing and singing doth end, and thou must then die ; and then he must answer in a good houre.1 They call this ceremony Neyolo Maxilt Ileztli, which is to say, the advertisement ;2 and when they did thus advertise him, they took very carefull heede whether hee were sad, or if he danced as ioyfully as he was accus- tomed, the which if he did not as cheerefully as they de- sired, they made a foolish superstition in this maner. They presently tooke the sacrificing rasors, the which they washed and clensed from the blood of men which remained of the former sacrifices. Of this washing they made a drinko mingled with another liquor made of Cacao, giving it him to drinke ; they said that this would make him forget what had been said vnto him, and would make him in a maner in- censible, returning to his former dancing and mirth. They said, moreover, that he would offer himself cheerfully to death, being inchanted with this drinke. The cause why they sought to take from him this heavinesse, was, for that they held it for an ill augure, and a fore-telling of some 1 " Y el avia de responder que fuesse mucho de norabuena." • " El apercebimiento." C C Lib. v. 386 MEXICAN FESTIVALS. Lib. v. great harme. The day of the feast being come, after they had done him much honor, sung, and given him incense, the sacrificers took him about midnight and did sacrifice him, as hath been said, offering his heart vnto the Moone, the which they did afterwardes cast against the idoll, letting the bodie fall to the bottome of the staires of the Temple, where such as had offered him took him vp, which were the Marchants, whose feast it was. Then having carried him into the chiefest mans house amongst them, the bocly was drest with divers sawces, to celebrate (at the breake of day) the ban- quet and dinner of the feast, having first bid the idoll good morrow, with a small dance, which they made whilst the day did breake, and that they prepared the sacrifice. Then did all the Marchants assemble at this banket, especially those which made it a trafficke to buy and sell slaves, who were bound every yeare to offer one, for the resemblance of their god. This idoll was one of the most honoured in all the land ; and therefore the Temple where he was, was of great authoritie. There were threescore staires to ascend vp vnto it, and on the toppe was a court of an indifferent largenesse, very finely drest and plastered, in the midst whereof was a great round thing like vnto an Oven, having the entrie low and narrow, so as they must stoope very low that should enter into it. This Temple had chambers and chappels as the rest, where there were convents of Priests, yong men, inaides, and children, as hath been said ; and there was one Priest alone resident continually, the which they changed weekely. For although there were in every one of these temples three or foure Curates or Ancients,1 yet did every one serve his weeke without parting. His charge that weeke (after he had instructed the children) was to strike vp a drumme every day at the Sunne setting, to the same end that we are accustomed to ring to evensong. This drumme was such as they might heare the sound thereof through- 1 u Curas o Dignidades." MEXICAN FESTIVALS. 387 out all the partes of the Cittie, then every man shut vp LlB v- his merchandise, and retired vnto his house, and there was "" so great a silence, as there seemed to be no living crea- ture in the Towne. In the morning whenas the day beganne to breake, they beganne to sound the drumme, which was a signe of the day beginning, so as travellers and strangers attended this signall to beginne their iournies, for till that time it was not lawfull to goe out of the cittie. There was in this temple a court of a reasonable great - nes, in the which they made great dances and pastimes, with games or comedies the day of the idolls feast ; for which purpose there was in the middest of this court a theatre of thirty foote square, very finely docked and trim- med, the which they decked with flowers that day, with all the arte and invention that mought be, beeing invironed round with arches of divers flowers and feathers, and in some places there were tied many small birds, connies, and other tame beasts. After dinner all the people assembled in this place, and the players presented themselves, and played comedies : some counterfeit the deafe and the rheumatike, others the lame, some the blinde, and without handes, which came to seeke for cure of the idoll : the deafe answered con- fusedly, the rheumatike did cough, the lame halted, telling their miseries and griefes, wherewith they made the people to laugh ; others came foorth in the forme of little beasts, some were attired like snailes, others like toades, and some like lizardes : then meeting together, they tolde their offices, and every one retyring to his place, they sounded on small flutes, which was pleasant to heare. They likewise counter- feited butterflies and small birdes of diverse colours, and the children of the Temple represented these formes; then they went into a little forrest planted there for the nonce, where the Priests of the Temple drew them foorth with instru- ments of musicke. In the meane time they vsed many pleasant speeches, some in propounding, others in defend- c c 2 388 PEOFIT FROM THE STUDY ing, wherewith the assistants were pleasantly intertained. This doone, they made a maske or mummerie with all these personages, and so the feast ended : the which were vsually doone in their principall feasts. Chap. xxxi. — What profit may be drawne out of this discourse of the Indians superstitions. This may suffice to vnderstand the care and paine the In- dians tooke to serve and honour their Idolls, or rather the divell : for it were an infinite matter, and of small profit, to report every thing that hath passed, for that it may seeme to some needlesse to have spoken thus much : and that it is a losse of time, as in reading the fables that are fained by the Romaines of Knighthoode. But if such as holde this opinion will looke wel into it, they shall finde great differ- ence betwixt the one and the other : and that it may be profitable, for many considerations, to have the knowledge of the customs and ceremonies the Indians vsed : first, this knowledge is not only profitable, but also necessary in those countries where these superstitions have been practised, to the end that Christians, and the maisters of the Law of Christ, may knowe the errours and superstitions of the An- tients, and observe if the Indians vse them not at this day, either secretely or openly. For this cause many learned and worthy men have written large Discourses of what they have found : yea, the Provinciall counsells have commaunded them to write and print them, as they have doone in Lima, where hath beene made a more ample Discourse than this. And therefore it importeth for the good of the Indians, that the Spaniardes being in those parts of the Indies, should have the knowledge of all these things. This Discourse may likewise serve the Spaniards there, and all others wherso- ever, to give infinite thankes to God our Lord, who hath im- OF INDIAN SUPERSTITIONS. 389 parted so great a benefite vnto vs, giving them his holy Lawe, which is most iust, pure, and altogether profitable. The which we may well know, comparing it with the lawes of Sathan, where so many wretched people have lived so miserably. It may likewise serve to discover the pride, envy, deceipts, and ambushes of the Divell, which he prac- tiseth against those hee holdes captives, seeing on the one side hee seekes to imitate God, and make comparison with him and his holy Lawe ; and on the other side, hee dooth mingle with his actions so many vanities, filthinesse, and cruelties, as hee that hath no other practise but to sophisti- cate and corrupt all that is good. Finally, hee that shall see the darkenes and blindenes wherein so many Provinces and Kingdoms have lived so long time, yea and wherein many Nations, and a great part of the world live yet, deceived with the like trumperies, he can not (if he have a Christians heart) but give thankes to the high God, for such as hee hath called out of so great darkenes, to the admirable light of his Gospel : beseeching the vnspeakeable charitie of the Creator to preserve and increase them in his knowledge and obedience, and likewise be grieved for those that follow still the way of perdition. And that in the end hee beseech the Father of Pitty to open vnto them the treasures and riches of Iesus Christ, who with the Father and Holy Ghost raigues in all Ages. Amen. Lib. v. THE SIXT BOOKE Of the Naturall and Morall Historie of the Indies. Chap. i. — That they erre in their opinion, which holde the Indians to want iudgement. Having treated before of the religion the Indians vsed, I pretend to discourse in this Booke of their customs, policy, and government, for two considerations : the one is to con- fute that false opinion many doe commonly holde of them, that they are a grose and brutish people, or that they have so little vnderstanding, as they scarce deserve the name of anie. So as many excesses and outrages are committed vpon them, vsing them like bruite beasts, and reputing them vnworthy of any respect; which is so common and so dangerous an errour (as they know well who with any zeale and consideration have travelled amongst them, and that have seene and observed their secrets and counsells). And moreover, for the small regard many make of these Indians, who presume to knowe much, and yet are commonly the most ignorant and presumptuous. I finde no better meanes to confound this pernicious opinion, then in relating their order and maner, whenas they lived vnder their owne lawes, in which, although they had many barbarous things, and without ground, yet had they many others worthy of great admiration, whereby wee may vnderstand, that they were by nature capable to receive any good instructions : and be- sides, they did in some things passe many of our common- AUTHORITIES FOR PERU AND MEXICO. 391 weales. It is no matter of marvell if there were so great LlB- VI- and grose faults amongst them, seeing there hath been like-^ wise amongst the most famous Law-givers and Philosophers (yea, without exception, Lycurgus and Plato), and amongest- the wisest common-wealths, as the Romanes and Athenians, where wee may finde things so full of ignorance, and so worthy of laughter, as in trueth if the commonweales of the Mexicaines, or of the Yncas, hadde beene knowne in those times of the Romans and the Greekes, their lawes and governments had been much esteemed by them. But we at this day little regarding this, enter by the sword, without hearing or vnderstauding ; perswading our selves that the Indians affaires deserve no other respect, but as of venison that is taken in the forrest, and broght for our vse and de- light. The most grave and diligent, which have searched and attained to the knowledge of their secrets, customs, and antient government, holde another opinion, and admire the order and discourse that hath been betwixt them. Of which number is Polo Ondegardo, whome I vsually followe in the discourse of matters of Peru, and for these of Mexico Juan de Tobar, who had a Prebend in the Church of Mexico, and is now of our company of Iesuites, who by the commaunde- ment of the viceroy Don Martin Heniiques,1 have made a diligent and a large collection of the histories of that nation, and many other grave and notable personages, who, both by word and writing, have sufficiently informed me of all those things I shall here set downe. The other end, and 1/ * the good which may followe by the knowledge of the lawes, customes, and government of the Indians, is, that wee may helpe and governe them with the same lawes and customes, 1 Second son of Don Francisco Ilenriquez y Almansa, first Marquis of Alcanizes, by Dona Isabel de Ulloa. He was Viceroy of Mexico from 1568 to 1580, and of Peru from 1581 to 1583. He died at Lima on Lib. vi. 392 MEXICAN CALENDAR. for that they ought to be ruled according to their owne lawes and priviledges, so farre foorth as they doe not con- tradict the Lawe of Christ, and his holy Church, which ought to be maintained and kept as their fundamentall lawes. For the ignorance of laws and customes hath bred many errours of great importance, for that the Governours and Iudges knowe not well how to give sentence, nor rule their subjects. And besides, the wrong which is doone vnto them against reason, it is preiudiciall and hurtefull vnto our selves ; for thereby they take occasion to abhorre vs, as men both in good and in evill alwayes contrary vnto them. Chap. ii. — Of the method of computing time, and the Kalendar the Mexicaines vsed. And to beginne then by the division and supputation of times which the Indians made,wherein truely wee may well perceive the great signes of their vivacitie and good vnder- standing. I will first shew in what sorte the Mexicaines counted and divided their yeere, their moneths, their kalen- der, their computations, their worldes and ages. They divided the yeare into eighteene moneths, to which they gave twentie dayes, wherein the three hundred and three score days are accomplished, not comprehending in any of these moneths the five dayes that remaine, and make the yeare perfect. But they did reckon them aparte, and called them the dayes of nothing : during the which, the people did not any thing, neither went they to their Temples, but occupied themselves only in visiting one another, and so spent the time : the sacrificers of the Temple did likewise cease their sacrifices. These five dayes being past, they beganne the computation of the yeare, whereof the first moueth and the beginning was in March, when the leaves MEXICAN CALENDAR. 393 beganne to growe greene, although they tooke three dayes LlB- of the moneth of February ; for the first day of their yeere was, as it were, the sixe and twentie day of February, as appeareth by their kalender, within the which ours is like- wise comprehended and contained with a very ingenious Arte, which was made by the antient Indians that knew the first Spaniardes. I have seene this Kalender, and have it yet in my custody, which well deserveth the sight, to vnder- stand the discourse and industry the Mexicaine Indians had. Every one of these eighteene monethes had his proper name, and his proper picture, the which was commonly taken of the principall feast that was made in that moneth, or from the diversitie of tymes, which the yeere caused in that moneth. They had in this Kalender certaiue dayes marked and distinguished for their feasts. And they accompted their weekes by thirteene dayes, marking the dayes with a Zero or cipher, which they multiplied vnto thirteene, and then beganne to count, one, two, etc. They did likewise marke the yeares of these wheeles with foure signes or figures, attributing to every yeare a peculiar signe, wherof one was of a house, an other of a conny, the third of a reede, and the fourth of a flint. They painted them in this sort, noting by those figures the yeare that did runne, saying of so many houses, of so many flints of such a wheele, hap- pened such a thing. For we must vnderstand that their wheele, which was an age, contained foure weekes of yeares, every weeke containing thirteene yeares, which in all made fiftie twoo yeares. In the midst of this wheele they painted a Sunne, from the which went foure beames or lines in crosse to the circumference of the wheele ; and they made their course, even as the circumference was divided into foure equall partes, every one with his line, having a dis- tinct colour from the rest, and the foure colors were greene, blew, red, and yellow : every portion of these foure had thirteene separations which had all their signes or particular 394 MEXICAN CALENDAR. lib. vi. figUres, of a house, a conny, a reed, or a flint, noting by every signe a yeare, and vppon the head of this signe they painted what had happened that yeare. And therefore I did see in the Kalender mentioned the yeare when the Spaniards entered Mexico, marked by the picture of a man clad in red, after our manner, for such was the habite of the first Spaniard, whome Fernand Cortes sent at the end of the two and fifty years, which finished the wheele. They vsed a pleasant ceremony, which was the last night they didde breake all their vesselles and stuffe, and put out their fire, and all the lights, saying, that the worlde should end at the finishing of one of these wheeles, and it might be at that time : for (said they), seeing the worlde must then end, what neede is there to provide meate to eate, and therefore they had no further neede of vessel nor fire. Vpon this conceit they passed the night in great feare, saying it might happen there would be no more day, and they watched very carefully for the day; but when they saw the day beginne to breake, they presently beat manie drummes, and sounded cornets, flutes, and other instru- ments of ioy and gladnesse, saying, that God did yet pro- long the time with another age, which were fiftie two yeares. And then beganne an other wheele. The first day and beginning of this age they took new fire, and bought new vesselles to dresse their meate, and all went to the high Priest for this new fire, having first made a solemne sacrifice, and given thanks for the comming of the day, and prolongation of an other age. This was their manner of accounting their yeares, moneths, weekes, and ages. PERUVIAN CALENDAR. 395 Chap. hi. — Bow the Kings Yncas accounted the yeares and moneths. Although the computation of time practised amongst the lib. vi. Mexicaines bee ingenious enough and certaine, for men that ~" had no learning ; yet, in my opinion, they wanted discourse and consideration, having not grounded their computation according vnto the course of the moone, nor distributed their months accordingly, wherein those of Peru have far surpassed them : for they divided their yeare into as many dayes, perfectly accomplished as we do heere, and into twelve moneths or moones, in the which they imployed and consumed the eleven daies that remaind of the moone, as Polo writes. To make the computation of their yeare sure and certaine, they vsed this industry ; vppon the moun- taines which are about the citty of Cuzco (where the Kings Yncas held their court, beeing the greatest sanctuary of those realmes, and as we should say an other Rome), there were twelve pillars set in order, and in such distaunce the / one from the other, as every month one of these pillars did note the rising and setting of the sunne. They called them Succanga,1 by meanes whereof they taught and shewed the feasts, and the seasons fitte to sowe and reape, and to do other things. They did certaine sacrifices to these pillars of the sunne. Every month had his proper name and peculiar feasts. They beganne the yeare by Ianuary, as wee doe. But since, a king Ynca called Pachacutec,2 which signifies a reformer of time, beganne their yeare by December, by reason (as I coniecture) that then the Sunne returneth 1 Sucanca. Suca is a ridge or furrow in Quichua. Sucani, " I make furrows1'. Sucanca is the future passive participle, "that which is about to be furrowed"; possibly referring to the alternate light and shadow caused by the sunlight between the pillars ; making the ground appear in ridges.— See G. dc la Vega, i, p. 178. 2 Pacha, time ; Cutini, I overturn, or reform. 396 LETTEES UNKNOWN IN AMERICA. Lib. vi. from the last poynt of Capricorne, which is the tropike neerest vnto them. I know not whether the one or the other have observed any Bisexte, although some holde the contrary. The weekes which the Mexicaines did reckon were not properly weekes, being not of seaven dayes : the Yncas likewise made no mention thereof, which is no wonder, seeing the account of the weeke is not grounded vpon the course of the sunne, as that of the yeare, nor of the moone, as that of the month ; but among the Hebrewes it is grounded vpon the creation of the world, as Moses re- porteth; and amongest the Greekes and Latins vpon the number of the seven planets, of whose names the dayes of the weeke have taken their denomination; yet was it much for those Indians, being men without bookes and learning, to have a yeare, seasons, and feasts, so well appoynted as I have sayd. Chap. iv. — That no nation of the Indies hath beene found to have had the vse of letters. Letters were invented to signifie properly the words we do pronounce, even as woordes (according to the Philoso- pher) are the signes and demonstrations of mans thoughtes and conceptions. And both the one and the other (I say the letters and words) were ordained to make things knowne. The voyce for such as are present, and letters for the absent, and such as are to come. Signes and markes which are not properly to signifie wordes but things, can- not be called, neyther in trueth are they letters, although they be written, for wee can not say that the Picture of the sunne be a writing of the sunne, but onely a picture ; the like may be saide of other signes and characters, which have no resemblance to the thing, but serve onely for memorie : for he that invented them did not ordaine them to signifie LETTERS UNKNOWN IN AMERICA. 397 wordes, but onely to note the thing : neyther do they call LlB- VI- those characters, letters, or writings, as indeede they are not, but rather ciphers or remembraunces, as those be which the Spherists or Astronomers do vse, to signifie divers signes or planets of Mars, Venus, Iupiter, etc. Such characters are ciphers, and no letters : for what name soever Mars may have in Italian, French, or Spanish, this character doth alwaies signifie it, the which is not found in letters : for, althogh they signify the thing, yet is it by meanes of words. So, as they which know not the tongue, vnderstand them not : as, for example, the Greekes nor the Hebrews, cannot conceive what this word Sol doth signifie, although they see it written ; for that they vnderstand not the Latine word : so as writing and letters are onely prac- tised by them, which signifie words therewith. For if they signifie things mediately, they are no more letters nor writ- ings, but ciphers and pictures : whereby we may observe two notable things. The one, that the memory of histories and antiquities may bee preserved by one of these three meanes, either by letters and writings, as hath beene vsed amongst the Latines, Greekes, Hebrews, and many other Nations; or by painting, as hath beene vsed almost through- out all the world, for it is said in the second Nicene Coun- sell, " Painting is a booke for fooles which cannot reade": or by ciphers and characters, as the cipher signifies the number of a hundred, a thousand, and others, without noting the word of a hundred or a thousand. The other thing we may observe thereby is that which is propounded in this chapter, which is, that no Nation of the Indies dis- / covered in our time, hath had the vse of letters and writ- ings, but of the other two sortes, images and figures. The which I observe, not onely of the Indies of Peru and New Spaine, but also of Iappon and China. And although this may seeme false to some, seeing it is testified by the dis- courses that have beene written, that there are so great Lib. vi. 398 CHINESE WRITINGS. Libraries and Vniversities in China and Iappon, and that mention is made of their Chapas, letters, and expeditions, yet that which I say is true, as you may vnderstand by the discourse following. Chap. v. — Of the fashion of Letters and Booltes the Ghinois vsed. There are many which thinke, and it is the most common opinion, that the writings which the Chinois vsed are letters, as those we vse in Europe, and that by them wee may write wordes and discourses, and that they only differ from our letters and writings in the diversitie of characters, as the Greekes differ from the Latines, and the Hebrews from the Chaldees. But it is not so, for they have no Alphabet, neither write they any letters, but all their writing is no- thing else but painting and ciphering : and their letters signifie no partes of distinctions as ours do, but are figures and representations of things, as of the Sunne, of fire, of a man, of the sea, and of other things. The which appears plainely, for that their writings and chapas are vnderstood of them all, although the languages the Chinois speake are many and very different, in like sort as our numbers of ciphers are equally vnderstoode in the Spanish, French, and Arabian tongues : for this figure 8, wheresoever it be, sig- nifies eight, although the French call this number of one sort and the Spaniards of another. So as things being of themselves innumerable, the letters likewise or figures which the Chinois vse to signifie them by, are in a maner infinite : so as he that shall reade or write at China (as the Mandarins doe) must know and keepe in memory at the least fourescore and five thousand characters or letters, and those which are perfect herein know above sixscore thou- sand. A strange and prodigious thing ; yea, incredible, if CHINESE WRITINGS. 399 it were not testified by men worthy of credite, as the fathers LlBTI- of our company who are there continually, learning their language and writing, wherein they have studied day and night above tenne yeares, with a continuall labour for the charitie of Christ and the desire of salvation of soules, pre- vailed in them above all this labour and difficultie. For this reason, learned men are so much esteemed in China, for the difficultie there is to conceive them : and those only have the offices of Mandarins, Governours, Iudges, and Captaines. For this cause the fathers take great pains to instruct their children to reade and write. There are many of these schooles where the children are taught, where the masters teach them by day, and the fathers at home by night : so as they hurt their eyes much, and they whippe them often with reedes, although not so severely as they doe offenders. They call it the Mandarin tongue, which requires a mans age to be conceived. And you must vnderstand that, although the tongue which the Mandarins speake bee peculiar and different from the Vulgar, which are many, and that they studie it, as they doe Latine and Greeke heere, and that the learned only throghout all China do vnderstand it : so it is notwithstanding that all that is written in it, is vnderstood in all tongues : and although all the Provinces doe not vnderstand one another by speaking, yet by writing they doe : for there is but one sort of figures and characters for them all, which signifie one thing, but not the same word and prolation : seeing (as I have said) they are onely to denote the things and not the worde, as we may easily vnderstand by the examples of numbers in ciphering. And they of Iappon and the Chinois do reade and vnderstand well the writings one of another, although they be divers Nations and different in tongue and lan- guage. If they speake what they reade or write, they should not bee vnderstood. Such are the letters and bookes the Chinois vse, being so famous in the world. To make Lib. vi. 400 CHINESE WRITINGS. their impressions, they grave a boord or plank with the figures they will print, then do they stampe as many leaves of paper as they lift, of the same sort as they have made their pictures, the which are graven in copper or wood. But a man of iudgement may aske, how they could signifie their conceptions by figures, which approached neere or re- semble the thing they would represent ? As to say, the Sunne heats, or that he hath beheld the Sunne, or the day is of the Sunne. Finally, how it were possible to denote by the same figures the case, the coniunction, and the ar- ticles, which are in many tongues and writings ? I answer therevnto, that they distinguish and signifie this varietie by certaine points, strikes, and dispositions of the figure. But it is difficult to vnderstand how they can write proper names in their tongue, especially of strangers, being things they have never seene, and not able to invent figures proper vnto them. I have made triall thereof, being in Mexico with certain Chinois, willing them to write this proposition in their language, "Ioseph de Acostahas come from Peru", and such like : wherevpon the Chinois was long pensive, but in the end hee did write it, the which other Chinois did after reade, although they did vary a little in the pronountiation of the proper name. For they vse this devise to write a proper name : they seeke out something in their tongue that hath resemblance to that name, and set downe the figure of this thing. And as it is difficult among so many proper names to finde things to resemble them in the pro- lation, so is it very difficult and troublesome to write such names. Ypon this purpose, father Alonso Sanchez told vs that when he was in China, being led into divers Tribunall seates, from Manderin to Manderin, they were long in put- ting his name in writing in their chap as, yet in the end they did write it after their maner, and so ridiculously, that they scarce came neere to the name : and this is the fashion of letters and writings which the Chinois vsed. That of CHINESE LEARNING. 401 the Iapponois approched very neere, although they affirme that the Noblemen of Iappon that came into Europe did write all things very easily in their language were they of our proper names : yea, I have had some of their writings shewed me, whereby it seemes they should have some kinde of letters, although the greatest part of their writings be by the characters and figures, as hath bin saido of the Chinois. Lib. vi. Chap. vi. — Of the Schooles and Yniuersities of China. The fathers of our Company say that they have not seeno in China any great schooles or vniversities of Philosophie, and other natural] sciences, beleeviug there is not any, but that all their studie is in the Mandarin tongue, which is very ample and hard, as I have said ; and what they studio bee things written in their owno tongue, which be histories of sects, and opinions, of civill lawes, of morall proverbes, of fables, and many other such compositions that depend thereon. Of divine sciences they have no knowledge, neither of naturall things, but some small remainders of straied propositions, without art or methode, according to everie mans witte and studie. As for the Mathematikes, they have experience of the celestiall motions, and of the starres. And for Phisicke, they have knowledge of herbs, by meaus wherof they cure many diseases, and vso it much. They write with pencils, and have many books written with, the hand, and others printed, but in a bad order. They are great plaiers of comedies, the which they perform with great preparation of theaters, apparel, bels, drums, and voices. Some fathers report to have seen comedies which lasted ten or twelve dayes and nights, without any want of comedians, nor company to beholde them. They doe make many different sceanes, and whilst some act the others feedo and sleep. In these comedies they do commonly treate of D D Lib. vi. 402 MEXICAN WRITING. morall things, and of good examples, intermingled with pleasant devices. This is the summe of that which our men report of the letters and exercises of them of China, wherein wee must confesse to be much wit and industrie. But all this is of small substance, for in effect all the knowledge of the Chinois tendes onely to read and write, and no farther, for they attaine to no high knowledge. And their writing and reading is not properly reading and writing, seeing their letters are no letters that can represent wordes, but figures of innumerable things, the which cannot be learned but in a long time, and with infinite labour. y But in the end, with all their knowledge, an Indian of Peru or Mexico that hath learned to read and write knowes more than the wisest Mandarin that is amongst them : for that the Indian with foure and twentie letters which he hath learned will write all the wordes in the world, and a Mandarin with his hundred thousand letters will be troubled to write some proper name, as of Martin, or Alonso, and with greater reason he shall be lesse able to write the names of things he knowes not. So as the writing in China is no other thing but a maner of painting or ciphring. Chap. vii. — Of the fashion of letters and writings which the Mexicaines used. We finde amongest the Nations of New Spaine a great knowledge and memorie of antiquitie, and therefore, searching by what meanes the Indians had preserved their Histories and so many particularities, I learned that although they were not so subtill and curious as the Chinois and those of Iappon, yet had they some kinde of letters and bookes amongest them whereby they preserved (after their manner) the deeds of their predecessors. In the province of Yu-catan, where the Bishopricke is, which they call of MEXICAN PICTURE-WRITING. 403 Honduras, there were bookes of the leaves of trees, folded LlBTI- and squared after their manner, in the which the wise Indians contained the distribution of their times, the knowledge of the planets, of beasts and other naturall things, with their antiquities, a thing full of great curiositie and diligence. It seemed to some Pedant that all this was an inchantment and magicke arte, who did obstinately/ maintaine that they ought to be burnt, so as they were committed to the fire. Which since, not onely the Indians found to be ill done, but also the curious Spaniards, who desired to know the secrets of the countrey. The like hath t happened in other things, for our men thinking that all was but superstition have lost many memorialls of ancient and holy things, which might have profited much. This pro- ceedeth of a foolish and ignorant zeale, who not knowing, nor seeking to knowe what concerned the Indians, say preiudicately that they are all but witchcrafts, and that all the Indians are but drunkards, incapable to know or learne anything. For such as would be curiously informed ofj them have found many things worthy of consideration. One of our company of Iesuites, a man very witty and wel experienced, did assemble in the province of Mexico the Antients of Tescuco, of Talla, and of Mexico, conferring at large with them, who shewed unto him their books, histories and kalenders, things very woorthy the sight, bicause they had their figures and hierogliphicks, whereby they repre- sented things in this manner: Such as had forme or figure were represented by their proper images, and such as had not any were represented by characters that signified them, and by this meanes they figured and writ what they would. And to observe the time when anything did happen they had those painted wheeles, for every one of them contained an age, which was two and fifty years, as hath beene said ; and of the side of those wheeles they did paint with figures and characters, right against the yeare, the memorable d d 2 Lib. vi. 404 MEXICAN RECORDS. _ things that happened therein. As they noted the yeare whenas the Spaniards entred their Countrey, they painted a man with a hatte and a red ierkin vpon the signe of the reede, which did rule then, and so of other accidents. Bat / for that their writings and characters were not sufficient, as our letters and writings be, they could not so plainly expresse the words, but onely the substance of their conceptions. And forasmuch as they were accustomed to reherse Discourses and Dialogues by heart, compounded by their Oratours and auntient Rhethoritians, and many Chapas made by their Poets (which were impossible to learne by their Hierogliphickes and Characters), the Mexicaines were very curious to have their children learne those dialogues and compositions by heart. For the which cause they had Schooles, and as it were Colledges or Seminaries, where the Auncients taught children these Orations, and many other things, which they preserved amongst them by tradition from one to another as perfectly as if they had beene written ; especially the most famous Nations had a care to have their children (which had any inclination to be Ehetoritians, and to practise the office of Orators) to learne these Orations by heart : So as when the Spaniardes came into their Countrey, and had taught them read and write our letters, many of the Indians then wrote these Orations, as some grave men doe witnes that had read them. Which I say, for that some which shall haply reade these long and eloquent discourses in the Mexicaine Historie will easilie beleeve they have beene invented by the Spaniardes, and not really taken and reported from the Indians. But having knowne the certaine trueth, they will give credite (as reason is) to their Histories. They did also write these Discourses after their manner, by Characters and Images : and 1 have seene, for my better satisfaction, the Pater noster, Ave Maria, and Simboll, and the generall confession of our faith, written in this manner by the Indians. MEXICAN RECORDS. 405 And in trueth, whosoever shall see them will wonder thereat. For to signifie these words, I, a sinner, do confesse my self, they painted an Indian vpon his knees at a re- ligious mans feete, as one that confesseth himselfe : and for this, to God most mighty, they painted three faces, with their crownes, like to the Trinitie ; and to the glorious Virgine Marie, they painted the face of our Lady, and halfo the body of a little childe ; and for S. Peter and S. Paul, heads with crowns, and a key with a sword ; and whereas images failed, they did set characters, as " Wherein I have sinned, etc.", whereby wee may conceive the quickenesso of spirite of these Indians, seeing this manner of writing of our prayers and matters of faith hath not been taught them by the Spaniards, neither could they have done it if they had not had an excellent conception of that was taught them. And I have seene in Peru a confession of sinnes, brought by an Indian, written in the same sorte, with pic- tures and characters, painting every one of the tenno Com- mandments after a certaine manner where there were cer- taine markes like ciphers, which were the sinnes he had committed against the Commandments. I nothing doubt but if any of the most sufficient Spaniards were iinployed to make memorialles of the like things by their images and markes, they would not attaine vnto it in a whole year, no not in tenne. Chap. viii. — Of Registers and the manner of reckoning which the Indians of Peru vsed. Before the Spaniards came to the Indies, they of rem had no kinde of writing, either letters, characters, ciphers, or figures, like to those of China and Mexico : yet pre- served they the memory of their Antiquities, and maintained an order in all their affairs of peace, warre, and pollicie, for that they were carefull observers of traditions from one to 40G PERUVIAN QUIPUS. lib. vi. another, and the young ones learned, and carefully kept, as a holy thing, what their superiors had tolde them, and taught it with the like care to their posteritie. Besides this diligence, they supplied the want of letters and writings, partely by painting, as those of Mexico (although they of Peru were very grosse and blockish1), and partely, and most commonly by Quippos.2 These Quippos are memorialls or or registers, made of bowes,3 in the which there are diverse knottes and colours, which do signifie diverse things, and it is strange to see what they have expressed and repre- sented by this meanes : for their Quippos serve them insteede of Bookes of histories, of lawes, ceremonies, and accounts of their affaires. There were officers appointed to keepe these Quippos, the which at this day they call Qui- pocamayos, the which were bound to give an account of everything, as Notaries and Registers doe heere. There- fore they fully believed them in all things, for, according to the varietie of business, as warres, pollicie, tributes, ceremonies and landes, there were sundry Quippos or braunches, in every one of the which there were so many knottes, little and great, and strings tied vnto them, some red, some greene, some blew, some white ; and finally, such / diversitie, that even as wee derive an infinite number of woordes from the foure and twenty letters, applying them in diverse sortes, so doe they draw innumerable woordes from their knottes and diversitie of colours. Which thing they doe in such a manner that if at this day in Peru, any Commissary come at the end of two or three years to take information vppon the life of any officer, the Indians come with their small reckonings verified, saying, that in such a village they have given him so many egges which he hath not payed for, in such a house a henne, in another two bur- dens of grasse for his horse, and that he hath paied but 1 u Muy grosseras y toscas." 2 ""Quipus." 3 u Ramales," rope's-ends. PERUVIAN QU1PUS. 407 so much mony, and remaineth debtor so much. The proofe Ltu Vl being presently made with these numbers of knottes and handfulls of cords, it remaines for a certaine testimony and register. I did see a handfull of these strings, wherein an Indian woman carried written a generall confession of all her life, and thereby confessed herselfe as well as I could have done it in written paper. I asked her what those strings meant that differed from the rest : she answered mee they were certaine circumstaunces which the sin required to be fully confessed. Besides these Quippos of thred, they have , an other, as it were a kinde of writing with small stones, by means whereof they learne punctually the words they desire to know by heart. It is a pleasant thing to see the olde and the impotent (with a wheele made of small stones) learne the Pater noster, with another the Ave Maria, with another the Creede ; and to remember what stone signifies "Which was conceived by the holy-ghost", and which " Suffered under Pontius Pilate". It is a pleasant thing to see them correct themselves when they doe erre ; for all their correction cousisteth onely in beholding of their small stones. One of these wheeles were sufficient to make mee forget all that I do knowe by heart. There are a great number of these wheeles in the Church-yards for this purpose. But it seemes a kinde of witchcraft, to see an other kinde of Quippos, which they make of graines of Mays, for to cast vp a hard account, wherein a good Arithmetitian would be troubled with his penne to make a division ; to see how much every one must contribute : they do drawe so many graines from one side, and adde so many to another, with a thousand other inventions. These Indians will take their graines, and place five of one side, three of another, and eight of another, and will change one graine of one side, and three of another. So as they finish a certaine account, without erring in any poynt : and they sooner submitte themselves Lib. vi. 408 VARIOUS WAYS OF WETTING. to reason by these Quippos, what every one ought to pay, then we can do with the penne. Hereby we may judge if they have any understanding, or be brutish : for my parte, I think they passe vs in those things wherevnto they do apply themselves. Chap. ix. — Of the order the Indians holde in their writings. It shalbe good to adde heerevnto what we have observed touching the Indians writings ; for their manner was not to write with a continued line, but from the toppe to the bottome, or in circle-wise. The Latines and Greeks do write from the left hand vnto the right, which is the vulgar and common manner we do vse. The Hebrewes contrari- wise beganne at the right to the left, and therefore their bookes beganne where ours did end. The Ohinois write neither like the Greeks nor like the Hebrews, but from the toppe to the bottome, for as they be no letters but whole wordes, and that every figure and character signifieth a thing, they have no neede to assemble the parts one with an other, and therefore they may well write from the toppe to the bottome. Those of Mexico for the same cause did not write in line, from one side to another, but contrarie to the Chinois, beginning below, they mounted vpward. They vsed this maner of writing, in the account of their daies, and other things which they observed. Yet when they did write in their wheels or signes, they beganne from the mid- dest where the sun was figured, and so mounted by their yeeres vnto the round and circumference of the wheele. To conclude, wee finde four different kindes of writings, some writte from the right to the left, others from the left to the right, some from the toppe to the bottome, and others from the foote to the toppe, wherein wee may discover the diversity of mans judgment. USE OP MESSENGERS. 409 Chap. x. — How the Indians dispatched their Messengers. To finish the maner they had of writing, some may, with Lib. ti. reason, doubt how the Kings of Mexico and Peru had intelligence from all those realmes that were so great, or by what means they could dispatch their affaires in Court, seeing they had no vse of any letters, nor to write pacquets : wherein we may be satisfied of this doubt, when we under- stand that by wordes, pictures, and these memorialles, they were often advertised of that which passed. For this cause there were men of great agilitie, which served as curriers, to goe and come, whom they did nourish in this exercise of running from their youth, labouring to have them well breathed, that they might runne to the toppo of a high hill without wearines. And therefore in Mexico they gave the prizo to three or foure that first mounted vp tho staires of the Temple, as hath beene said in the former Booke. And in Cusco, when they made their solemne feast of Capa- crayme, the novices did runne who could fastest vp the rocke of Yanacauri. And the exercise of running is gen- erally much vsed among tho Indians. Whenas there chaunced any matter of importaunce, they sent vnto the Lordes of Mexico, the thing painted, whereof they would advertise them, as they did when the first Spanish ship ap- peared to their sight, and when they tooko Toponchau. In Peru they were very curious of footemcn, and the Ynca had them in all parts of the real me as ordinary Posts, called Chasquis, whereof shall be spoken in his place. Chap. xi. — Of the manner of govemement, and of the Kings which the Indians had. It is apparant that the thing wherein these barbarous people shew their barbarisme, was in their governement Lib. vi. 410 GOVERNMENT IN VARIOUS COUNTRIES. and manner of commaund : for the more that men approch to reason, the more milde is their governement, and lesse insolent ; the Kings and Lords are more tractable, agreeing better with their subiects, acknowledging them equall in nature, though inferiour in duetie and care of the common- wealth. But amongst the Barbarians all is contrary, for that their government is tyrannous, vsing their subiects like beasts, and seeking to be reverenced like gods. For this occasion many nations of the Indies have not indured any Kings or absolute and soveraigne Lords, but live in commi- nalities, creating and appointing Captains and Princes for certaine occasions onely, to whome they obey during the time of their charge, then after they returne to their former estates. The greatest part of this new world (where there are no settled kingdoms, nor established commonweales, neither princes nor succeeding kings) they governe them- selves in this manner, although there be some Lordes and principall men raised above the common sort. In this sorte the whole Countrey of Chille is governed, where the Arau- canos, those of Tucapel and others, have so many yeeres resisted the Spaniards. And in like sort all the new kingdome of Granada, that of Guatemala, the Ilandes, all Florida, Brassill, Luson, and other countries of great cir- cuite : but that in some places, they are yet more barbarous, scarcely acknowledging any head, but all commaund and governe in common, having no other thing, but wil, violence, unreason, and disorder, so as he that most may, most com- maunds. At the East Indies there are great kingdomes, well ordered and governed, as that of Siam, Bisnaga,1 and others, which may bring to field when they please, a hun- dred or two hundred thousand men. As likewise the Kingdome of China, the which in great- nes and power surpasseth all the rest, whose kings (as they report) have continued above two thousand yeares, by "Bijaynagar." MEXICO AND PERU COMPARED. 411 meanes of their good order and government. But at the LlBVI- / West Indies they have onely found two Kingdomes or setled Empires, that of the Mexicanes in New Spaine, and of the Yncas in Peru. It is not easie to be said which of the two was the mightiest Kingdome, for that Motec^ima exceeded them of Peru in buildings and in the greatnes of his court : but the Yncas did likewise exceede the Mexi- caines in treasure, riches, and greatnes of Provinces. In regarde of antiquitie, the Monarchic of the Yncas hath the advantage, although it be not much, and in my opinion they have been equall in feates of armes and victories. It is most certaine that these two Kingdomes have much ex- ceeded all the Indian Provinces discovered in this new world, as well in good order and government as in power and wealth, and much more in superstition and service of their idolls, having many things like one to an other. But in one thing they differed much, for among the Mexicaines > the succession of the kingdome was by election, as the Empire of the Romans, and that of Peru was hereditarie, and they succeeded in bloud, as the Kingdomes of Fraunce and Spaine. I will therefore heereafter treate of these two governments (as the chiefe subiect and best knowne amongst the Indians) being fit for this discourse, leaving many tedious details which are not of importance. Chap. xii. — Of the Government of the Kings Yncas of Peru. The Ynca which ruled in Peru being dead, his lawfull sonne succeeded him, and so they held him that was borne of his chiefe wife, whome they called Coya. The which they have alwaies observed since the time of an Ynca, called Yu- panqui, who married his sister : for these Kings held it an honour to marry their sisters. And although they had other wives and concubines, yet the succession of the King- 412 YNCA CEREMONIES. LlB- V1, dome appertained to the son of the Coya. It is true, that when the King had a legitimate brother, he succeeded be- fore the sonne, and after him his nephew and sonne to the first. The Curacas and Noblemen held the same order of succession in their goods and offices. And after their maner they made excessive ceremonies and obsequies for the dead. They observed one customo very great and full of state, that a King which entred newly into his King- dome should not inherite any thing of the movables, imple- ments, and treasure of his predecessour, but hee must furnish his house new, and gather together gold, silver, and other things necessarie, not touching any thing of the de- ceased, the which was wholly dedicated for his Oratorie or Guaca, and for the entertainment of the family he left, the which with his of-spring was alwayes busied at the sacri- fices, ceremonies, and service of the deceased King : for, being dead, they presently held him for a god, making sacrifices vnto him, images, and such like. By this meanes, there was infinite treasure in Peru : for every one of the Yncas had laboured to have his Oratorie and treasure sur- passe that of his predecessors. The marke or ensigne, whereby they tooke possession of the realme, was a red rowle of wooll, more fine then silke, the which hung in the middest of his forehead : and none but the Ynca alone might weare it, for that it was as a Crowne and royall Diademe : yet they might lawfully weare a rowle hanging on the one side, neere vnto the eare, as some Noblemen did, but onely the Ynca might carry it in the middest of his forehead. At such time as they tooke this roule or wreathe, they made solemne feasts and many sacrifices, with a great quantity of vessells of gold and silver, a great number of small formes or images of sheep, made of gold and silver, great abundance of the stuffes of Cumbi,1 well wrought, both fine and coarser, many shells of the sea of all sortes, 1 " Ccompi", fine cloth. YNCA GOVERNMENT. 413 many feathers, and a thousand sheepe, which must be of LlB Y1 divers colours. Then the chiefe Priest tooke a yong child in his handes, of the age of six or eight yeares, pronouncing these wordes with the other ministers speaking to the image . of Viracocha, " Lord, we offer this vnto thee, that thou maiest maintaine vs in quiet, and helpe vs in our warres, maintaine our Lord the Ynca in his greatnes and estate, that hee may alwaies increase, giving him much knowledge to governo vs." There were present at this ceremony and oath men of all partes of the Realme, and of all Guacas and Sanctuaries. And without doubt, the affection and reverence this people bare to their Kings Yncas, was very great, for it is never found t}iat any one of his subiectes committed treason against him, for that they proceeded in their governments, not only with an absolute power, but also with good order and iustice, suffering no man to be oppressed. The Ynca placed governours in divers Provinces, amongst the which some were superiors, and did acknowledge none but him- selfe, others were of lesse commaund, and others more par- ticular, with so goodly an order, and such gravitie, as no man durst bee drunko nor take an eare of Mays from his neighbour. These Yncas held it for a maxime, that it was necessary to keepe the Indians alwaies in action : and there- fore we see it to this day, long cawseis and workes of great labour, the which they say were made to exercise the In- dians, lest they should remaine idle. When he conquered any new Province, he was accustomed presently to send the greatest part, and the chiefe of that country into other Provinces, or else to his Court, and they call them at this day in Peru Mitimas, and in their places hee sent others of the Nation of Cusco, especially the Orejones, which were as Knights of an ancient house. They punished faultes rigor- ously. And therefore such as have any vnderstanding heereof hold opinion that there can be no better govern- ment for the Indians, nor more assured then that of the Yncas. 414 DIVISIONS OF THE YNCA EMPIRE. Chap. xiii. — Of the distribution the Yncas made of their Vassals. LlB-yi- To relate more particularly what I have spoken before, you must vnderstand that the distribution which the Yncas made of their vassals was so exact and distinct, as he might governe them all with great facilitie, although his realm e were a thousand leagues long : for having conquered a Province, he presently reduced the Indians into Towns and Comminalties, the which he divided into bandes, hee ap- pointed one to have the charge over every ten Indians, over every hundred another, over every thousand another, and over ten thousand another, whom they called Hunu, the which was one of the greatest charges. Yet above all in every Province, there was a Governour of the house of the Yncas, whom all the rest obeyed, giving vnto him every yeare in particular account of what had passed, that is, of such as were borne, of those that were dead, and of their troups and graine. The Governors went every yeare out of Cusco, where they remained, and returned to the great feast of Raymi, at the which they brought the tribute of the whole Eealme to the Court; neither might they enter / but with this condition. All the Kingdome was divided into foure partes, which they called Tahuantinsuyu, that is, Chinchasuyu, Collasuyu, Antisuyu, and Cuntisuyu, accord- ing to the foure waies which went from Cusco, where the Court was resident, and where the generall assemblies of the realme were made. These waies and Provinces being answerable vnto them, were towards the foure quarters of the world, Collasuyu to the South, Chinchasuyu to the North, Cuntisuyu to the West, and Antisuyu to the East. In every towne and village there were two sortes of people, which were of Hanansuyu and Urinsuyu, which is as much to say, as those above, and those below. When they com- YNCA EDIFICES. 415 manded any worke to be done, or to furnish any thing to the Ynca, the officer knew presently how much every Pro- vince, Towne, and Family, ought to furnish, so as the divi- sion was not made by equall portions, but by cottization,1 according to the qualities and wealth of the Countrie. So as for example, if they were to gather a hundred thousand Fanegas of Mays, they knew presently how much every Province was to contribute, were it a tenth, a seventh, or a fift part. The like was of Townes and Villages and Ayllus or Linages. The Quipocamayos, which were the officers and intendants, kept the account of all with their strings and knottes, without failing, setting downe what every one had paied, even to a hen, or a burthen of wood, and in a mo- ment they did see by divers registers what every one ought to pay. Lib. vt. Chap. xiv. — Of the Edifices and maner of building of the Yncas. The Edifices and Buildings which the Yncas made in temples, fortresses, waies, countrie houses, and such like, were many in number, and of an excessive labour, as doth appeare at this day by their ruines and fragments that have remained, both in Cusco, Tiahuanaco,2 Tambo,3 and other places, where there are stones of an vnmeasurable greatnes, so as men cannot conceive how they were cut, brought, and set in their places. There came great numbers of people from all Provinces to worke in these buildings and fortresses, which the Ynca caused to be made in Cusco, or other partes of the Realme. As these workes were strange, and to amaze the beholders, wherein they vsed no mortar nor ciment, neither any yron, or Steele, to cut, and set the stones in place. They had no engines or other instruments to carie them, and yet 1 M Por quotas." 2 "Tiahuanaco." 3 " Ollantay-tampu." 416 • YNCA BEIDGES. lib. vi. were they so artificially wrought, that in many places they could not see the ioyntes, and many of these stones are so big, that it were an incredible thing if one should not see them. At Tiahuanaco I did measure a stone of thirty eight foote long, of eighteene broade, and six thicke. And in the wall of the fortresse of Cusco, which is of masonry,1 there are stones of a greater bignes. And that which is most strange, these stones being not cut nor squared to ioyne, but con- trariwise, very vnequall one with another in forme and greatnes, yet did they ioyne them together without ciment after an incredible maner. All this was done by the force of men who endured their labour with an invincible patience. For to ioyne one stone with an other, they were forced to handle and trie many of them often, being vneven. The Ynca appoynted every yeare what numbers of people should labour in these stones and buildings, and the Indians made a division amongest them, as of other things, so as no /man was oppressed. Although these buildings were great, yet were they commonly ill appoynted and vnfit, almost like to the mosques or buildings of the Barbarians. j* They could make no arches in their edifices, nor mortar or cyment to builde them withall. When they saw arches of wood built vpon the river of Xauxa, the bridge being finished, and the wood broken downe, they all beganne to runne away, supposing that the bridge, which was of stone, should presently fall; but when they found it to stand firme, and that the Spaniards went on it, the Cacique saide to his companions, " It is reason we should serve these men, who in trueth seeme to be the children of the Sunne". The bridges they made were of reedes plaited, which they tied to the bankes with great stakes, for that they could not make any bridges of stone or wood. The bridge which is at this day vpon the Desaguadero or river draining the great lake Chucuito2 in Collao is admirable, for the course of that water 1 u Mampostcria." 2 Or Titicaca. TRIBUTE TO THE YNCAS. 417 is so deep as they can not settle any foundation, and so broade LlB- VI- that it is impossible to make an arch to passe it, so as it was altogether impossible to make a bridge eyther of wood or stone. But the wit and industry of the Indians invented a ineanes to make a firme and assured bridge, being only of strawe, which seemeth fabulous, yet is it very true. For as we have said before, they did binde together certaine bundles of reedes, and weedes, which do grow in the lake that they call Totora, and being a light matter that sinkes not in the water, they cast it vppon a great quantity of reedes; then, having tied those bundles of weedes to either side of the river, both men and beasts goe over it with ease. Passing over this bridge I wondered, that of so/ common and easie a thing, they had made a bridge, better, and more assured than the bridge of boates from Seville to Triana. I have measured the length of this bridge, and, as I remember, it was above three hundred foote, and they say that the depth of this current is very great; and it seemes above, that the water hath no motion, yet they say, that at the bottomo it hath a violent and very furious course. And this shall suffice for buildings. Chap. xv. — Of the Yncas revenues, and the order of Tributes they imposed vpon the Indians. The Yncas riches was incomparable, for although no king did inherite the riches and treasure of his predecessor, yet had he at commaund all the riches of his realmes, as well silver and gold, as the stuffe of Cumbi,1 and cattell wherein they abounded, and their greatest riches of all, was their innumerable number of vassals, which were all imployed as it pleased the King. They brought out of every province what he had chosen for tribute. The Chichas sent him sweete and rich woods; the Lucanas sent bearers to 1 Fine cloth. 418 YNCA REVENUE AND TRIBUTE. lib. vi. carrv his Litter ; the Chumbivilcas, dauncers ; and so the other provinces sent him what they had of aboundaunce, besides their generall tribute, wherevnto every one contri- buted. The Indians that were appointed to that end, labored in the mines of golde and silver, which did abound in Peru, whom the Ynca intertained with all they needed for their expences ; and whatsoever they drew of gold and silver, was for him. By this meanes there were so great treasures in this kingdome, as it is the opinion of many, that what fell in the handes of the Spaniardes, although it were very much, as wee know, was it not the tenth part of that which they hid and buried in the ground, the which they could never discover, notwithstanding all the search covetousnesse / had taught them. But the greatest wealth of these barba- rous people, was, that their vassalles were all slaves, whose labour they vsed at their pleasure ; and that which is ad- mirable, they imployed them in such sorte, as it was no servitude vnto them, but rather a pleasing life. But to vnderstand the order of tributes which the Indians payed vnto their Lordes, you must knowe, that when the Ynca conquered any citties, he divided all the land into three partes ; the first was for religion and ceremonies, so as the Pachayachachi,1 which is the Creator, and the Sunne, the Chuquilla, which is the Thunder, the Pachamama, and the dead, and other Guacas and sanctuaries, had every one their proper lands, the fruits whereof were spoyled and con- sumed in sacrifices, and in the nourishing of ministers and priests ; for there were Indians appoynted for every Guaca, and sanctuary, and the greatest parte of this revenue was spent in Cusco, where was the vniversall and generall sanc- tuarie, and the rest in that cittie where it was gathered ; for that after the imitation of Cusco, there were in every Citie, Guacas, and Oratories of the same order, and with the same functions, which were served after the same 1 Teacher of the World. YNCA REVENUE AND TRIBUTE. / 410 manner and ceremonies to that of Cusco, which is an admi- u"' vr- rable thing, and they have found it by proofe in above a hundred townes, some of them distant above two hundred leagues from Cusco. That which they sowed or reapt vpon their land, was put into houses, as granaries, or store-houses, built for that effect, and this was a great parte of the Tribute whioh the Indians payed. I can not say how much this parte amounted vnto, for that it was greater in some partes than in other, and in some places it was in a manner all ; and this parte was the first they put to profite. The second - parte of these lands and inheritances was for the Ynca, wherewith he and his householde were entertained, with his kinsfolks, noblemen, garrisons and souldiers. And therefore it was the greatest portion of these tributes, as it appeareth by the quantity of goldo, silver, and other tributes, which were in houses appoynted for that purpose, being longer and larger than those where they keepe the revenues of the Guacas. They brought this tribute very carefully to Cusco, or vnto such places where it was needefull for the souldiers, and when there was store, they kept it tenne or twelve yeares, vntill a time of necessitie. The Indians tilled and put to profite the Yncas lands, next to those of the Guacas ; during which time they lived and were nourished at the charges of the Ynca, of the Sunne, or of the Guacas, according to the land they laboured. And the olde men, women, and sicke folkes were reserved and exempt from this tribute, and although whatsoever they gathered vpon those lands were for the Ynca, the Sunne, or the Guacas, yet the property appertayned vnto the Indians and their successors. The third parte of these landes were given by the Ynca for the - comminaltie, and they have not yet discovered whether this portion were greater or lesse than that of the Ynca or Guacas. It is most certaine they had a care and regarde that it should be sufficient for the nourishment of the people. No particular man possessed any thing proper to himself of E k 2 Lib. vi. 420 FLOCKS OF LLAMAS. this third portion, neither did the Indians ever possesse any, if it were not by speciall grace from the Ynca j and yet might it not be engaged nor divided amongest his heires. They every yeare divided these landes of the com- minaltie, in giving to every one that which was needful for the nourishment of their persons and families. And as the familie increased or diminished, so did they encrease or decrease his portion, for there were measures appoynted for every person. The Indians payed no tribute of that which was apportioned vnto them ; for all their tribute was to till and keepe in good order the landes of the Ynca, and the Guacas, and to lay the fruits thereof in their store-houses. When the yeare was barren, they gave of these fruits thus reserved to the needy, for that there is alwayes supera- boundance. The Ynca did likewise make distribution of the cattell as of the landes, which was to number and divide them ; then to appoynt the pastures and limites, for the cattell belonging to the Guacas, and to the Ynca, and to everie Towne ; and therefore one portion of their revenues was for religion, another for the Ynca, and the third for the Indians themselves. The like order was observed among the hunters, being forbidden to take or kill any females. The flocks of the Yncas and Guacas were in great numbers and very fruitfull ; for this cause they called them Capacllama; but those of the common and publike, were few in number and of small valew, and therefore they called them Huaccha- llama.1 The Ynca took great care for the preservation of cattell, for that it hath beene, and is yet, all the wealth of the Countrey, and as it is sayd, they did neither sacrifice any females, nor kill them, neither did they take them when they hunted. If the mange or the scurvie, which they call Carachi, take any beast, they were presently commaunded to bur}' it quicke, lest it should infect others. They did sheare their cattell in their season, and distributed to every 9 Ccapac, rich ; Huaccha, poor. ARTS AND HANDICRAFTS. 421 one to spirme and weave stuffes for the service of his familie. LlB- TI- They had searchers to examine if they did employ them- selves in these workes, and to punish the negligent. They made stuffes of the wooll of the Yncas cattell, for him and for his family, one sorte very fine, which they called Cumbi, and another grosser, which they likewise called Abasca.^ There was no certaine number of these stuffes and garments appointed, but what was delivered to every one. The wooll that remayned was put into the storehouses, whereof the Spaniards found them ful, and with all other things neces- sary for the life of man. There are few men of iudgement , but doe admire at so excellent and well settled a governe- ment, seeing the Indians (being neyther religious, nor christians) maintained after their manner, this perfection, nor to holde any private property, and to provide for all necessities, also maintaining with such aboundauce matters of religion, and that which concerned their King and Lord. Chap. xvi. — Of arts and offices which the Indians did exercise. The Indians of Peru had one perfection, which was to teach their young children all artes and occupations neces- sary for the life of man ; for that there were no particular trades-men, as amongst vs, taylors, shoemakers, weavers, and the rest, but everyone learned what was necdefull for their persons and houses, and provided for themselves. All coulde weave and make their garments, and therefore the Ynca by furnishing them with wooll, gave them clothes. Every man could till the ground, aud put it to profite, with- out hyring of any labourers. All built their owrne houses,' and the women vnderstoode most, they were not bred vppe in delights, but served their husbauds carefully. Other arts and trades which were not ordinary and common for the life 1 Auasca. coarse cloth. 422 HEAD-DRESSES. lib. vi. 0f man, had their proper companies and workmen, as gold- smiths, painters, potters, watermen, and players of instru- ments. There were also weavers and workemen for exqui- , site workes, which the noblemen vsed : but the common people, as hath beene said, had in their houses all things necessary, having no need to buy. This continues to this day, so as they have no need one of another for things necessary : touching his person and family, as shoes and garments, and for their house, to so we and reape, and to /make yron woorkes, and necessary instruments. The Indians heerein doe imitate the institutions of the ancient monks, whereof is intreated in the lives of the Fathers. In trueth it* is a people not greatly covetous, nor curious, so as they are contented to passe their time quietly, and without doubt, if they made choise of this manner of life, by election, and not by custome or nature, we may say that it was a life of great perfection, being apt to receive the doctrine of the holy Gospel, so contrary an enimy to pride, covetousness, and delights. But the preachers give not alwayes good example, according to the doctrine they preach to the Indians. It is woorthy observation, although the Indians be simple in their manner and habites, yet do wee see great diversitie amongest the provinces, especially in the attire of their head, for in some places they carried a long piece of cloth which went often about, in some places a large piece of cloth, which went but once about, in some parts as it were little morters or hattes, in some others as it were high and round bonets, and some like the bottome of sacks, with a thousand /other differences. They had a straight and inviolable lawe, that no man might change the fashion of the garments of his province, although hee went to live in another. This the Ynca held to be of great importance for the order and good governement of his realme, and they doe observe it to this day, though not with so great a care as they were accustomed. POSTS AND MESSENGERS. 423 Chap. xvti. — Of the Posts and Chasquis the Indians did. vse. There were many Posts and couriers which the Ynca LlB- VI maintained throughout his realme, whom they called Chas- quis, and they carried commaundements to the Governours, and returned their advises and advertisements to the Court. These Chasquis were placed at every topu, which was a league and a halfe one from an other in two small houses, where were foure Indians. These were furnished by different districts, and changed monthly. Having received the packet or message, they ranne with all their force vntill they had delivered it to the other Chasquis, such as were to ruune being ready and watchfull. They ran fifty leagues in a day and night, although the greatest parte of that countrey be very rough. They served also to carry such things as the Ynca desired to have with speede. Therefore they had always sea-fish in Cusco, of two dayes old or little more, although it were above a hundred leagues off. Since the Spaniardes entred, they have vsed of these Chasquis in time of seditions, whereof there was great need. Don Martin,1 the Viceroy, appoynted ordinary posts at every foure leagues, to carry and recarry despatches, which were very necessary in this realme, though they run not so swiftly as the auntients did, neither are there so many, yet they are well payed, and serve as the ordinaries of Spaine, delivering letters, which they each carry foure or five leagues. Chap, xviii. — Of the iustice, lawes, and punishments ivhich the Yncas have established, and of their marriages. Even as such as had done any good service in warre, or in the governement of the common-weale, were honoured • Don Martin Ilenriquez. 424 YNCA MARRIAGES. lib. vi. an(j i-ecompensed with publike charges, with lands given them in proper, with armes and titles of honour, and in marrying wives of the Yncas linage, even so they gave severe punishments to such as were disobedient and offend- ers. They punished murther, theft, and adultery, with death, and such as committed incest with ascendants or de- scendants in direct line, were likewise punished with death. But they held it no adultery to have many wives or con- cubines, neyther were the women subject to the punishment of death, being found with any other, but onely she that was the true and lawfull wife, with whome they contracted marriage ; for they had but one whome they did wed and receive with a particular solempnitie and ceremony, which was in this maner : the bridegroome went to the bride's house, and led her from thence with him, having first put an otoja1 vppon her foote. They call the shooe which they vse in those partes, otoja, being open like to the Francis- can Friars. If the bride were a mayde, her otoja was of wooll, but if she were not, it was of reedes. All his other wives and concubines did honour and serve this as the law- ful wife, who alone, after the decease of her husband, caried a mourning weed of blacke, for the space of a yeare; neither did she marry vntil that time were past ; and commonly she was yonger than her husband. The Ynca himselfe, with his own hand, gave this woman to his Governors and Captains ; and the Governors or Caci- ques assembled all the young men and maydes, in one place of the City, where they gave to everyone his wife with the aforesaid ceremony, in putting on the otoja, and in this manner they contracted their marriages. If this woman were found with any other man than her husband, shee was punished with death, and the adulterer likewise : and although the husband pardoned them, yet were they punished, although dispensed withall from death. They 1 Usuta, a sandal. YNCA MARRIAGES. 425 inflicted the like punishment on him that did commit LlB- VI- incest with his mother, grandmother, daughter, or grand- childe : for it was not prohibited for them to marry together, or to have of their other kinsfolkes for concubines ; onely the first degree was forbidden. Neither did they allow the brother to have the company of his sister, wherein they of Peru were very much deceived, beleeving that the Yncas and noble men might lawfully contract marriage with their sisters, yea, by father and mother : for in trueth it hath beene alwayes heldo vnlawfull among the Indians, and for- bidden to contract in the first degree ; which continued vntill the time of Tupac Ynca Yupanqui, father to Guayna- capa, and grandfather to Atahualpa, at such time as the Spaniards entered Peru, for that Tupac Ynca Yupanqui, was the first that brake this custome, marrying with Mamaocllo, his sister by the father's side, decreeing that the Yncas might marry with their sisters by the father's side, and no other. This he did, and by that marriage he had Guaynacapa,1 and a daughter called CoyaCusilimay. Finding himselfe at the poynt of death, ho commaunded his children, by father and mother, to marry together, and gave permission to the noble men of his country, to marrio with their sisters by the fathers side. And for that this marriage was vnlawful, and against the lawe of nature, God would bring to an end this kingdome of the Ynca, during the raigne of Huascar Ynca, and Atahualpa Ynca, which was the fruite that sprang from this marriage. Whoso will more exactly vnderstand the manner of marriages among the Indiana of Peru, lette him reade the treatise Polo hath written, at the request of Don Ieronimo Loaifa, Archbishop of the city of the Kings : which Polo made a very curious search, as he hath doone of divers other things at the Indies. The which importes much to be knuwne to avoyde the errour and inconveniences where into 1 Iluayiwi Ccapac. 42 G INDIAN GOVERNMENTS. lib. vi. many fall (which know not which is the lawfull wife or the concubine among the Indians) causing the Indian that is baptized to marry with his concubine, leaving the lawfull wife : thereby also wee may see the small reason some have had, that pretended to say, that wee ought to ratifie the marriage of those that were baptized, although they were ., brother and sister. The contrary hath beene determined by the provinciall Synode of Lyma, with much reason, seeing among the Indians themselves this kind of marriage is vil- la wful. Chap. xix. — Of the OriginaU of the Yncas, Lords of Peru, with their Conquests and. Victories. By the commandement of Don Philip the Catholike King, they have made the most diligent and exact search that could be, of the beginning, customes, and priviledges of the Yncas, the which was not so perfectly done as was desired, for that the Indians had no written recordes; yet they have recovered that which I shall write by meanes of their Quippos and registers. First, there was not in Peru in olde time, any King or Lord to whome all obeyed, but they were comminalties, as at this day there be in the realme of Chile, and in a maner, in all the Provinces which the Spaniards have conquered in those west- erne Indies, except the realme of Mexico. You must / therefore understand that they have found three maner of - governments at the Indies. The first and best was a Monarchic, as that of the Yncas, and of MoteQuma, although for the most part they were tyrannous. The second was of Comminalties, where they were governed by the advice and authoritie of many, which are as it were Counsellors. These in time of warre made choice of a Captaine, to whome a whole Nation or Province did obey; and in time of peace every Towne or Comminaltie did rule and governe them- EXTENT OF THE YNCA EMPIRE. 427 selves, having some chiefe men whom the vulgar did re- IilB- Tr- spect, and sometimes, though not often, some of them assemble together about matters of importance to consult what they should thinke necessary. The thirde kinde of - government is altogether barbarous, composed of Indians without law, without King, and without any certaine place of abode, but go in troupes like savage beasts. As farre as I can conceive, the first inhabitants of the Indies were of this kinde, as at this day a great part of the Bresillians, Chiriguanas, Chunchos, Yscaycingas, Pilco^ones, and the greatest part of the Floridians, and all the Chichimecos in New Spaine. Of this kind the other sort of government by Comminalties was framed by the industrie and wisedome of some amongst them, in which there is some more order, holding a more staied place, as at this day those of Arau- cano, and of Tucapel in Chile, and in the new kingdome of Granada, the Moscas, and the Otomites in New Spaiue; and in all these there is lesse fiercenes and incivilitie, and much more quiet then in the rest. Of this kinde, by the valure and knowledge of some excellent men, grew the other government more mightie and potent, which did in- stitute a Kingdome and Monarchic It appeares by their registers, that their government hath continued above three hundred yeares, but not fully foure, although their Seig- niorie for a long time was not above five or six leagues compasse about the Citty of Cusco. Their originall and , beginning was in the valley of Cusco, where by little and little they conquered the lands which we called Peru, pass- ing beyond Quito, vnto the river of Pasto towardes the North, stretching even vnto Chile towardes the South, which is almost a thousand leagues in length. It extended in breadth vnto the South Sea towardes the west, and vnto the great champains which are on the other side of the Andes, whore at this day is to be seene the castell which is called the Pucara of the Ynca, the which is a fortresse 428 ORIGIN OF THE YNCAS. lib. vi. built for tne defence of the frontire towards the East. The Yncas advanced no farther on that side, for the abound- ance of water, marshes, lakes, and rivers, which runne in those partes. These Yncas passed all the other Nations of America in policy and government, and much more in valour and armes, although the Canaris which were their mortall enemies, and favoured the Spaniardes, would never confesse it, nor yeelde them this advantage; so as even at this day, if they fall into any discourse or comparisons, and that they be a little chafed and incensed, they kill one another by thousands vpon this quarrel, which are the most valiant, as it hath happened in Cusco. The practice and meanes which the Yncas had to make themselves Lords of all this Countrie, was in faining that since the generall deluge, whereof all the Indians have knowledge, the world had beene preserved, restored, and peopled by these Yncas, and that seven of them came foorth of the cave of Pacari- tambo, by reason whereof, all other men owed them tribute and vassalage, as their progenitors. Besides, they said and affirmed, that they alone held the true religion, and knew how God should be served and honoured; and for this cause they should instruct all men. It is a strange thing the ground they give to their customes and ceremonies. There were in Cusco above foure hundred Oratories, as in a holy land, and all places were filled with their mysteries. As they continued in the conquests of Provinces, so they brought in the like ceremonies and customes. In all this realm e the chiefe idol they did worship was Yiracocha Pachayachachic,1 which signifies the Creator of the world, and after him the Sunne. And therefore they said, that the Sunne received his vertue and being from the Creator, as the other idolls do, and that they were intercessors to him. 1 Teacher of the world ; from Yachani, I teach. LINEAGE OP THE YNCAS. 429 Chap. xx. — Of the first Ynca, and his Successors. The first man which the Indians report to be the begin- ning and first of the Yncas was Mangocapa,1 whom they , imagine, after the deluge, to have issued forth of the cave of Tambo, which is from Cusco about five or six leagues. They say that he gave beginning to two principall races or families of the Yncas, the one was called Hanancusco, and the other Vrincusco : of the first came the Lords which sub- dued and governed this Province, aud the first whom they make the head and stem of this family was called In- garoca,2 who founded a family or Ayllu, as they call them, named Vicaquirao.3 This, although he were no great Lord, was served notwithstanding in vessell of gold and silver. And dying, he appointed that all his treasure should be imployed for the service of his body, aud for the feeding of his family. His successor did the like : and this grew to a generall custome, as I have said, that no Ynca might inherite the goods and house of his predecessor, but did build a new pallace. In the time of this Ingaroca the In- dians had images of gold ; and to him succeeded Yaguar- guaque,4 a very old man : they say he was called by this name, which signifies teares of blood, for that being once vanquished and taken by his enemies, for griefe and sorrow he wept blood. He was buried in a village called Paulo, which is vpon the way to Omasuyo: he founded a family called Ayllu-panaca.5 To him succeeded his sonne Viracocha Ynca, who was very rich and made much vessell of gold and silver : hee founded the linage or family of Cocopauaca. Gonzalo Pizarre sought out his body, for the report of the great treasure was buried with him, who, after he had cruelly 1 Manco Ccapac. 2 Ynca Rocca. 3 Vicaquirau ; from (/tu'rau, a cradle. — See G.