CHAP. V. [ 50] Of the ancient superstitions of the Mexicans and Indians of America, gathered out of the fifth Booke of IOSEPHVS ACOSTA.

FIrst, although the darknesse of Infidelitie holdeth these Nations in blindnesse, yet in many things the light of Truth and Reason workes somewhat in them. And they commonly acknowledge a supreme Lord and Author of all things, which they of Peru called Vnachocha, and gaue him names of great excellence, as Pa∣chacamac,* or Pachayachachic, which is, the Creator of Heauen and Earth: and V∣sapu, which is, admirable, and other like names. Him they did worship, as the [ 60] chiefest of all, whom they did honor in beholding the Heauen. The like wee see amongst them of Mexico, and China, and all other Infidels. Which accordeth well with that which is said of Saint Paul, in the Acts of the Apostles, where he did see the Inscription of an Altar; Ignoto Deo: Page  1027 to the vnknowne God. Whereupon the Apostle tooke occasion to preach vnto them, saying, Hee whom you worship without knowing, him doe I preach vnto you. In like sort,* those which at this day doe preach the Gospell to the Indians, finde no great difficultie to perswade them that there is a High God and Lord ouer all, and that this is the Christians God, and the true God. And yet it hath caused great admiration in mee, 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 answere to this Name of God, as in Latin, De•s; in Greeke, Theos; in Hebrew, El▪ in Arabike, Alla; but we shall not finde any in the 〈◊〉 or Mexican tongues. So as such as preach or write to the Indi∣ans, vse our Spanish name Dios, 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 [ 10] so much as name him, if it be not by our very name▪ yet in truth they had some little know∣ledge, and therefore in P•ru they made him a rich Temple, which they called Pachacamac, which was the principall Sanctuarie o• the Realme. And as it hath beene said, this word of Pachaca∣mac, is as much to say, as the Creator, yet in this Temple they vsed their Idolatries; worshipping the Deuill and Figures. They likewise made Sacrifices and Offerings to Viracocha, which held the chiefe place amongst the worships which the Ki•g• Iugu•• made. Hereof they called the Spaniards Vir•cochas, for that they hold opinion they are the 〈◊〉 of H•auen, and diui•e▪ e•en as others did attribute a Deitie to Paul and 〈◊〉 calling the one Iupiter,* and the other Mer∣curie, so would they offer sacrifices vnto them, as vnto gods and as the Barbarians of M•∣lit• [ 20] (which is Maltè) seeing that the Viper did not hu•• the Apostle, they called him God.

NExt to Viracocha, or their supreme God,* that which most commonly they haue and doe adore amongst the Infidels, is the Sunne; and after, those things which are most remark•∣able in the celestiall or •lementarie nature, as the Mo•ne, Starres, Sea, and Land. The Gui•cas, or Oratories, which the I•guas Lords of Peru had in greatest reuerence, next to Viracocha and the Sunne, was the Thunder, which they called by three diuers names, Ch••••illa, Catuill•, and I•tiillapa, supposing it to be a man in heauen, 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 Guac• (for so they called their Oratories) generall to all the In∣dians [ 30] of Peru, offering vnto him many sacrifices: and in C•sc•, which is the Court and Metro∣politan Citie, they did sacrifice children vnto him, as to the 〈◊〉. They did worship these three, Viracocha, the Sunne, and Thunder, after another manner then all the rest, as P•llo writes, who had made triall thereof, they did put as it were a Gantlet or Gloue vpon their hands, when they did lift them vp to worship them. They did worship the Earth; which they called Pacha•a•a, as the Ancients did the goddesse Tellus: and the Sea likewise, which they call Mamacocha, as the Ancients worshipped Thetis, or Neptune. Moreouer, they did worship the 〈…〉, which were the Armes and Blazons of the Ingua, with two Snakes stretched out on either side. A∣mongst the Starres they all did commonly worship that which they called Col•a, and wee here Cabrille. They did attribute diuers offices to diuers Starres, and those which had neede of their [ 40] fauour did worship them, as the Shepherd did sacrifice to a Starre, which they called Vrcuhillay, which they hold to be a Sheepe of diuers colours, hauing the care to preserue their Cattell; and they imagine it is that which the Astronomers call Lyra. These Shepherds worship two other Starres, which walke neere vnto them, they call them Catuchillay, and Vrcuchillay; and they fayne them to be an Ewe and a Lambe. Others worshipped a Starre which they called Macha∣cuay, to which they attribute the charge and power ouer Serpents, and Snakes, to keepe them from hurting of them. They ascribe power to another Starre, which they called Ch•g•i•chin∣chay (which is as much as Tigre) ouer Tigres, Beares, and Lions, and they haue generally belee∣ued, that of all the beasts of the earth, there is one alone in heauen like vnto them, the which hath care of their procreation and increase. And so they did obserue and worship diuers Starres, as those [ 50] which they called Chacana, Topatarca, Mam••an, Mirco, Miquiquicay, and many other. So as it seemed they approched somwhat neere the propositions of Platoes Idees. The Mexicans almost in the same manner after the supreme God, worshipped the S•nne: And therefore they called H•rnando Cortez (as he hath written in a Letter sent vnto the Emperor Charles the fifth) S•nne of the Sunne, for his care and courage to compasse the Earth.* But they made their greatest adora∣tion to an Idoll, called Vitzliputzli, the which in all this Region they called the most puiffant, and Lord of all things: for this cause the Mexicans built him a Temple, the greatest, the fairest,* the highest, and the most sumptuous of all other. The situation and beautie thereof, may well be conjectured by the ruines which yet remaine in the midst of the Citie of Mexico. But here the Mexicans Idolatrie hath beene more pernicious and hurtfull then that of the I•guas, as wee shall [ 60] see playner hereafter, for that the greatest part of their adoration and Idolatrie, was imployed to Idols, and not to naturall things, although they did attribute naturall effects to these Idols, as Raine, multiplication of Cattell, Warre, and Generation, euen as the Greekes and Latines haue for∣ged Idols of Phoebus, Mercurie, Iupiter, Minerua, and of Mars. To conclude, who so shall neerly looke into it, shall finde this manner which the Deuill hath vsed to deceiue the Indians, Page  1028 to be the same wherewith he hath deceiued the Greekes and Romans, and other ancient Gen∣tiles,* giuing them to vnderstand that these notable creatures, the Sunne, Moone, Starres, and E∣lements, had power and authority to doe good or harme to men. Their manner to pray to Vira∣cocha, to the Sunne, the Starres, and the rest of their Idols, was to open their hands, and to make a certaine sound with their mouthes (like people that kissed) and to aske that which euery one desired in offering his Sacrifices; yet was there great difference betwixt the words they vsed in speaking to the great Tici•iracocha, to whom they did attribute the chiefe power and commandement ouer all things, and those they vsed to others, the which euery one did worshippe priuately in his house, as Gods or particu∣lar Lords, saying, that they were their Intercessors to this great Ticciuiracocha. This manner [ 10] oof worship, opening the hands, and as it were * kissing, hath something like to that which Iob had in horrour, as fit for Idolaters, saying, If I haue kissed my hands with my mouth, be∣holding 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.

*THe Deuill hath not beene contented to make these blinde Indians to worshippe the Sunne, Moone, Starres, Earth, and Sea, and many other generall things in nature, but he hash pas∣sed on further, giuing them for God, and making them subiect to base and abiect things, and for the most part, filthy and infamous: for they worshipped Riuers, Fountaines, the mouthes of Riuers, entries of Mountaines, Rockes or great Stones, Hils and the tops of Mountaines, which they call Apachitas, and they hold them for matters of great deuotion. To conclude, they did worship [ 20] all things in nature, which seemed to them remarkable and different from the rest, as acknowledg∣ing some particular deitie.

These shewed me in Caxamalca of Nasca a little hill or great mount of Sand, which was the chiefe Idoll or Guaca of the Ancients. I demaunded of them what diuinity they found in it? They answered, that they did worship it for the wonder, being a very high mount of Sand, in the midst of very thicke Mountaines of Stone. We had neede in the Citie 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 antiquity thereof had beene a long time the Oratorie and Guaca of the Indians. And they beleeued there was a certaine Diuinity in any thing that was [ 30] extraordinary and strange in his kinde, attributing the like vnto small Stones and Mettals; yea vnto rootes and fruites of the earth, as the rootes they call Papas. There is a strange kinde which they call Lallahuas, which they kissed and worshipped. They did likewise worship Beares, Ly∣ons, Tygres and Snakes, to thend they should not hurt them: and such as their gods be, such are the things they offer vnto them in their worship. They haue vsed as they goe by the way, to caft, in the crosse wayes, on the hils, and toppes of Mountaines, which they call Apachitta•, olde shooes, Feathers, and Coca chewed, being an hearbe they vse much. And when they haue no∣thing left,* they cast a Stone as an offring, that they might passe freely, and haue greater force, the which they say increaseth by this meanes, as it is reported in a prouinciall Counsell of Pe∣ru. And therefore they finde in the hie-waies great heapes of Stones offred, and such other things. They vsed another offring no lesse pleasant and ridiculous, pulling the haire from the [ 40] eyebrowes to offer it to the Sunne, Hils, Apachittas, to the Windes, or to any other thing they feare. Such is the miseries that many Indians haue liued in, and doe to this day, whom the De∣uill doth abuse like very Babes, with any foolish illusion whatsoeuer.

They report of one of the Kings Inguis, a man of a subtile spirit, who (seeing that all his pre∣decessours had worshipped the Sunne) said, that he 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 performed his workes, and that the Stone doth neuer cease his course, saying, that the thing which laboured so much could not seeme to be God.

*They came to the height of Idolatry by the same meanes the Scripture maketh mention of: [ 50] first they had a care to keepe the bodies of their Kings and Noblemen whole, from any ill scent or corruption aboue two hundred yeeres. In this sort were their Kings Inguas in Cusco, euery one in his Chappell and Oratory, so as the Marquesse of Canette beeing Viceroy, to root out I∣dolatry, caused three or foure of their Gods to be drawne out and carried to the Citie of Kings, which bred a great admiration, to see these bodies (dead so many yeeres before) remayne so faire and also whole. Euery one of these Kings Inguas left all his Treasure and Reuenues, to enter∣tayne the place of worship where his body was laid, and there were many Ministers with all his Family dedicated to his seruice: for no King Successor did vsurpe the Treasure• and Plate of his Peedecessor, but he did gather all new for himselfe, and his Palace. They were not content with this Idolatry to dead bodies, but also they made their figures and representations: and eue∣ry King in his life time caused a figure to be made wherein he was represented, which they cal∣led [ 60] Guaoigui, which signifieth Brother, for that they should doe to this Image, during his life and death, as much honour and reuerence as to himselfe. They carried this Image to the warres, and in procession for raine or faire weather, making sundry Feasts and Sacrifices vnto them. There haue Page  1029 beene many of these Idols in Cusco, and in that Territory, but now they say that this Super∣stition of worshipping of stones hath altogether ceased, or for the most part, after they had beene discouered by the diligence of the Licentiate Pollo, and the first was that of the Inguas Ro∣cha, chiefe of the faction or race of Hanam Cusco. And we find that among other Nations they had in great estimation and reuerence the bodies of their Predecessors, and did likewise worship their Images.

THe Indians of Peru beleeued commonly that the Soules liued 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 [ 10] 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 said, to preserue the bodies which they honoured after death: to this end their Successors gaue them Garments, and made Sacrifices vnto them, especially the Kings Inguas, being accompanied at their Funerals, with a great number of seruants and women for his seruice in the other life: and therefore on the day of his decease, they did put to death the woman he had loued best, his Seruants and Officers, that they might serue him in the other life.

When as the Guanacapa dyed (who was father to Atagualpa, at what time the Spaniards en∣tred) they put to death aboue a thousand persons of all ages and conditions,* for his seruice to ac∣company him in the other life, after many songs and drunkennesse they slew them; and these [ 20] that were appointed to death, held themselues 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 inhumanity, to kill both men and women, to accompany and serue the dead in the other life, hath beene followed by others, and is at this day vsed amongst some other barbarous Nations. And as Pollo w•ites, it hath beene in a manner ge∣nerall throughout all the Indies. The reuerent Beda reports,* that before the Englishmen were conuerted to the Gospell, they had the same custome, to kill men to accompany and serue the dead. It is written of a Portugall, who being captiue among the Barbarians, had beene hurt with a dart, so as he lost one eye, and as they would haue sacrificed him to accompany a Nobleman that was dead, he said vnto them, that those that were in the other life, would [ 30] make small account of the dead, if they gaue him a blinde man for a companion; and that it were better to giue him an attendant that had both his eyes. This reason being found good by the Barbarians, they let him goe. Besides this superstition of sacrificing men to the dead, being vsed but to great Personages, there is another farre more generall and common in all the Indies, which is, to set meate and drinke vpon the graue of the dead, imagining they did feede thereon: the which hath likewise beene an errour amongst the Auncients, as Saint Austine writes, and therefore they gaue them meate and drinke. At this day many Indian Infidels, do secretly draw their dead out of the Churchyard, and bury them on hils, or vpon passages of Mountaines, or else in their owne houses. They haue also vsed to put Gold and Siluer in their mouth, hands, and bosome, and to apparell them with new Garments durable, and well lined vnder the [ 40] herse. They beleeue that the soules of the dead wandred vp and downe and indure cold,* thirst, hunger and trauel, and for this cause they make their anniuersaries, carrying them cloathes, meate and drinke.

HAuing reported what many Nations of Peru haue done with their dead,* it shall not be from the purpose, to make particular mention of the Mexicans in this point, whose mortuaries were much solemnised, and full of notable follies. It was the office of the Priests and religious of Mexico (who liued there with a strange obseruance, as shall be said hereafter) to interre the dead, and doe their obsequies. The places where they buried them, was in their Gardens, and in the Courts of their owne houses: others carried them to the places of sacrifices which were [ 50] done in the Mountaines: others burnt them, and after buried the ashes in their Temples; and they buried them all, with whatsoeuer they had, of Apparell, Stones and Iewels. They did put the ashes of such as were burnt into pots, and with them, the Iewels, Stones, and Eare∣rings of the dead, how rich and precious soeuer. They did sing the Funerall offices, like to answeres, and did often lift vp the dead bodies, doing many ceremonies. At these mortuaries they did eate and drinke; and if it were a person of quality, they gaue apparell to all such as came to the interment. When any one dyed, they laid him open in a chamber, vntill that all his kins∣folks and friends were come, who brought presents vnto the dead, and saluted him as if he were liuing. And if he were a King or Lord of some towne, they offered him slaues to be put to death with him, to the end they might serue him in the other world. They likewise put to death his [ 60] Priest, or Chaplaine (for euery Nobleman had a Priest which administred these ceremonies with∣in his house) and then they called him, that he might execute his office with the dead.* They likewise killed his Cook, his Butler, his Dwarfes, and deformed men, by whom he was most ser∣ued: neither did they spare the very brothers, of the dead, who had most serued them: for it was a greatnesse amongst the Noblemen, to be serued by their brethren and the rest. Finally, they Page  1030 put to death all of his traine, for the entertaining of his house in the other world: and lest po∣uerty should oppresse them, they buried with them much wealth, as Gold, Siluer, 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 Seruants, and ornaments they gaue him for the other world. Then tooke they all the ashes they buried 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 ce∣remonies, and in so great number, as they could scarce accompt them. To the Captaines and No∣blemen they gaue trophees and markes of honour, according to their enterprises and valor im∣ployed in the wars and gouernments; for this effect they had armes and particular blasons. They carried these markes or blazons to the place where he desired to be buried or burnt, marching be∣fore the body, and accompanying it, as it were in procession, where the Priests and officers of the [ 10] Temple went with diuers furnitures and ornaments, some casting incense, others singing, and some sounding of mournfull Flutes and Drums, which did much increase the sorrow of his kins∣folkes and subiects. The Priest who did the office was decked with the markes of the Idoll which the Nobleman had represented; for all Noblemen did represent Idols, and carried the name of some one; and for this occasion they were esteemed and honoured. The order of Knighthood did commonly carry these foresaid markes. He that should be burnt, being brought to the place ap∣pointed, they inuironed him with wood of Pine trees, and all his baggage, then set they fire vn∣to it, increasing it still with goomie wood, vntill that all were conuerted into ashes, then came there forth a Priest attired like a Deuil, hauing mouthes vpon euery ioynt of him, and many eyes of glasse, holding a great staffe, with the which he did mingle all the ashes very boldly, and with [ 20] so terrible a gesture, as he terrified all the assistants. Sometimes this Minister had other different habits, according to the quality of the dead.

*There hath beene great curiosity at the Indies in making of Idols and Pictures of diuers formes and matters, which they worshipped for Gods, and in Peru they called them Guacas, being commonly of foule and deformed beasts, at the least, such as I haue seene, were so. I beleeue verily that the Deuill, in whose honour they made these Idols, was pleased to cause himselfe to be worshipped in these deformities, and in truth it was found so, that the Deuill spake and answered many of these Guacas or Idols, and his Priests and Ministers came to these Oracles of the father of lies, and such as he is, such were his Counsels and Prophe∣sies. [ 30] In the Prouinces 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 rehearsed that they haue vsed in that point, of the which it shall not be vnpleasant to speake something. The chiefest Idoll of Mexico was, as I haue said Vit•iliputzli. It was an image of wood like to a man, set vpon a stoole of the color of azure, in a brankard or litter, at euery corner was a piece of wood in forme of a Serpents head. The stoole signified that he was set in heauen: this Idoll had 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 couered on the top with Gold burnished very browne: he had in his left hand a white Target, with the figures [ 40] of fiue pine Apples, made of white Feathers, set in a crosse: and from aboue issued forth a crest of gold, and at his sides he had foure darts, which (the Mexicans say) had beene sent from heauen to doe those acts and prowesses which shall be spoken of: In his right hand he had an Azured staffe, cut in fashion of a wauing snake. All these ornaments with the rest he had, carried this sence as the Mexicans doe shew the name of Vitziliputzli signifies the left hand of a shining Feather.

I will speake hereafter of the proud Temple, the Sacrifices, Feasts and Ceremonies of this great Idoll, being very notable things. But at this present we will onely shew, that this Idoll thus richly apparelled and deckt, was set vpon an high Altar, in a small peece or boxe, well couered with linnen cloathes, Iewels, Feathers, and ornaments of Gold, with many run•les of Feathers, the fairest and most exquisite that could be found: he had alwaies a curtaine before him for the greater veneration. Ioyning to the chamber or chappell of this Idoll, there was a peece of lesse [ 50] worke, and not so well beautified, where there was another Idoll they called Tlaloc. These two Idols were alwaies together, for that they held them as companions, and of equall power. There was another Idoll in Mexico much esteemed,* which was the god of repentance, and of Iubilies and pardons for their sinnes. They called this Idoll Tezcallipuca, he was made of a blacke shining stone like to Iayel, being attired with some Gentile deuises after their manner; it had earerings of gold and siluer, and through the nether lip a small canon of Christall, 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 sometimes a Turquois: it had the haire broided and bound vp with a haire-lace of gold burnished, at the end whereof did hang an •a•e of gold, with two firebrands of smoake painted therein, which did signifie the praiers of the afflicted and sinners that he [ 60] heard, when they recommended themselues vnto him. Betwixt the two eares hanged a num∣ber of small herons. He had a Iewell hanging at his necke, so great that it couered all his sto∣macke: vpon his armes bracelets of Gold; at his nauill a rich greene stone▪ and in his left hand a Page  1031 •a•ne of precious Feathers, of Greene, Azure, and Yellow, which came forth of a Looking-glasse of Gold, shining and well burnished, and that signified, that within this Looking-glasse he saw whatsoeuer was done in the world. They called this Glasse or Chaston of gold Ir••ich•aya which signifies his Glasse for to looke in. In his right hand be held foure darts, which signified the chastisement he gaue to the wicked for their sinnes. And therefore▪ they feared this Idoll most, least he should discouer their faults and offences. At his feast they had pardon of their sinnes, which was made euery foure yeares, as shall be declared hereafter. They held this I∣doll Tescatlipuca for the god of drought, of famine, barrennesse and pestilence:* And therefore they painted him in another forme, being set in great maiesty vpon 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 [ 10] Target with fiue Pines, like vnto pine Apples of Cotton: and in the right a little dare with a threatning countenance, and the arme stretcht out, as if he would cast it;* and from the Target came foure darts. It had the countenance of an angry man, and in choller, the body all painted blacke, and the head full of Quailes feathers. They vsed great superstition to this Idoll, for the feare they had of it. In Cholu•a which is a Commonwealth of Mexico, they worshipt a famous Idoll which was the god of Merchandise, being to this day greatly giuen to trafficke. They cal∣led it Quetzaalcoalt.

This Idoll was in a great place in a Temple very high: it had about it, Gold, Siluer, Iewels, very rich Feathers, and habits of diuers colours. It had the forme of a man, but the visage of a lit∣tle [ 20] Bird, with a red bill; and aboue a combe full of warts, hauing rankes of teeth,* and the tongue hanging out. It carried vpon the head, a pointed myter of painted paper, a sithe in the hand, and many toyes of gold on the legges; with a thousand other foolish inuentions, whereof all had their significations, and they worshipt it, for that he enriched whom he pleased, as Memnon and Plu∣tus. In truth this name which the Cho•uanos gaue to their god, was very fit, although they vn∣derstood it not: they called it Quetzaalcoalt, signifying colour of a rich Feather, for such is the de∣uill of couetousnesse. These barbarous people contented not themselues to haue gods onely, but they had goddesses also, as the Fables of Poets haue brought in, and the blinde gentility of the Greekes and Romans worshipt them. The chiefe 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 [ 30] Culhuacan, who was the first they stayed by the commandement of Vitzliputzli,* whom they sacri∣ficed in this sort, being his sister; and then they began to stay men in their sacrifices, and to clothe the liuing with the skins of the sacrificed, hauing learned that their gods were pleased therwith∣as also to pul 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 said in his place. One of these goddesses they worshipt had a son, who was a great hunter, whom they of Tlascalla afterwards tooke for a god, and those were enemies to the Mexicans, by whose aide the Spaniards won Mexico. The Prouince of Tlascalla is very fit for hunting, and the people are much giuen therunto. They ther∣fore made a great feast vnto this Idoll, whom they painted of such a forme, as it is not now need∣full to loose any time in the description thereof. The feast they made was pleasant, and in this [ 40] sort: They sounded a Trumpet at the breake of day, at the sound whereof they all assembled with their Bowes, Arrows, Nets, and other instruments for hunting: then they went in proces∣sion with their Idoll, being followed by a great number of people to a high Mountaine, vpon the top whereof they had made a bower of leaues, and in the middest thereof an Altar richly deckt, where-vpon they placed the Idoll. They marched with a great bruit of Trumpets, Cor∣nets, Flutes & Drums, and being come vnto the place, they inuironed this Mountain on all sides, putting fire to it on all parts: by meanes whereof many beasts flew forth, as Stags, Conies, Hares, Foxes, and Woolues, which went to the top flying from the fire. These hunters followed after with great cries and noise of diuers instruments, hunting them to the top before the Idoll, whi∣ther fled such a number of beasts, in so great a presse, that they leaped one vpon another, vpon [ 50] the people, and vpon the Altar, wherein they tooke great delight. Then tooke they a great num∣ber 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 ceremony: which done, they tooke all their prey vpon their shoulders, and retired with their Idoll in the same manner as they came, and entered the City laden with all these things, very ioyfull, with great store of musick, Trumpets, and Drums, vntill they came to the Temple, where they placed their Idoll with great reuerence and solemnity. They presently went to prepare their venison, wherewith they made a banquet to all the people; and after dinner they made their playes, representations, and dances before the Idoll. They had a gr•at number of other Idols, of gods and goddesses;* but the chiefe were of the Mexican Nation, and the neighbour people as is said.

AS we haue said that the Kings Inguas of Peru caused Images to be made to their likenesse,* which they called their Guacos or brothers, causing them for to be honored like themselues: euen so the Mexicans haue done of their gods, which was in this sort. They tooke a captiue, such as they thought good, & afore they did sacrifice vnto him their Idols; they gaue him the name of Page  1032 the Idoll, to whom he should be sacrificed, and apparelled him with the same ornaments like their Idoll, saying, that he did represent the same Idoll. And during the time that this repre∣sentation lasted, which was for a yeare in some Feasts, in others six moneths, and in others lesse: they reuerenced and worshipped him in the same manner, as the proper Idoll; and in the meane time he did eate, drinke, and was merry. When he went through the streetes, the people came forth to worship him, and euery one brought him an almes, with children and sicke folkes, that he might cure them, and blesse them, suffering him to doe all things at his pleasure, onely he was accompanied with ten or twelue men lest he should flye. And he (to the end he might be reuerenced as he passed) sometimes sounded vpon a small Flute, that the people might prepare to worship him. The feast being come, and he growne fat, they killed him, opened him, and eate [ 10] him, making a solemne sacrifice of him. It followes that we treat• of their Religion, or rather Superstition, which they vse in their Sacrifices, Temples, Ceremonies, and the rest.

That which God by his wisedome hath decreed for his honour and seruice, and for the good and health of man,* the Deuill striues to imitate and to peruert, to be honored, and to cause man to be damned: for as we see the great God hath Sacrifices, Priests, Sacraments, Religious Pro∣phets, and Ministers, dedicated to his diuine Seruice and holy ceremonies: so the Deuill hath his Sacrifices, Priests, his kindes of Sacraments, his Ministers appointed, his secluded and fained holi∣nesse, with a thousand sorts of false Prophets.

BEginning then with their Temples, euen as the great God would haue a house dedicated, [ 20] where his holy name might be honoured, and that it should be particularly vowed to his seruice; euen so the Deuill, by his wicked practises, perswaded Infidels to build him proud Temples▪* and particular Oratories and Sanctuaries. In euery Prouince of Peru, there was one principall Guaca, or house of adoration; and besides it, there was one Generall throughout all the Kingdome of the Inguas; among the which there hath beene two famous and notable, the one which they called Pachamana, is foure leagues from Lima, where at this day they see the ruines of a most auncient and great building, out of the which Francis Pizarre and his people drew infinite treasure, of vessels and pots of Gold and Siluer, which they brought when they tooke the Ingua Altagualpa. There are certaine memories and discourses which say, that in this Temple the Deuill did speake visibly, and gaue answers by his Oracle, and that sometimes [ 30] they did see a spotted Snake: and it was a thing very common and approued at the Indies, that the Deuill spake and answered in these false Sanctuaries deceiuing this miserable people. But where the Gospell is entred, and the Crosse of Christ planted, the father of lyes becomes mute, as Plutarch writes of his time,* Cur cessauerit Pithias fundere oracula: and Iustine Martyr treates amply of the silence which Christ imposed to Deuils, which spake by Idols, as it had beene be∣fore much prophesied of in the holy Scripture. The manner which the Infidell Ministers and In∣chanters had to consult with their gods, was as the Deuill had taught them. It was commonly in the night, they entred backward to their Idoll, and so went bending their bodies and head, af∣ter an vgly manner, and so they consulted with him. The answere he made, was commonly like vnto a fearefull hissing, or to a gnashing which did terrifie them; and all that he did aduer∣tise [ 40] or command them, was but the way to their perdition and ruine. There are few of these Oracles found now, through the mercy of God, and great power of Iesus Christ. There hath beene in Peru another Temple and Oratory, most esteemed, which was in the Citie of Cusco, where at this day is the Monastery of Saint Dominicke. We may see it hath beene a goodly and a stately worke, by the pauement 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 Inguas did there behold the gods of all the Nations and Prouinces they had conquered, euery Idoll hauing his priuate place, whither they of that Prouince came to wor•hip it with an excessiue charge of things which they brought for his seruice. And thereby they supposed to keepe safely in obedience, those Prouinces which they had conquered, holding [ 50] their gods, as it were in hostage. In this same house was the Pinchao, which was an Idoll of the Sunne, of most fine Gold, wrought with great riches of Stones, the which was placed to the East, with so great Art, as the Sunne at his rising did cast his beames thereon: and as it was of most fine mettall, his beames did reflect with such a brightnesse, that it seemed another Sunne. The Inguas did worship this for their god, and the Pachayacha, which signifies the Creator of Heauen. 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 came the prouerbe they haue in Peru for great gamesters, saying, that they play the Sunne before it riseth.

THe Superstitions of the Mexicans, haue without comparison beene greater then the rest, as well in their ceremonies,* as in the greatnesse of their Temples, the which in old time the Spaniards called by this word Cu, which word might by taken from the Ilanders of Saint Do∣minique, or of Cuba, as many other words that are in vse, the which are neither from Spaine, Page  1033 nor from any other language now vsuall among the Indians, as is Mays, Chico, Vaq•ian•, Chape∣t•n, and other like. There was in Mexico, this Cu, the famous Temple of Vitzliputzli, it had a very great circuit, and within a faire Court. It was built of great stones, in fashion of Snakes tyed one to another, and the circuit was called Coatepantli, which is, a circuit of Snakes: vpon the top of euery Chamber and Oratorie where the Idols were, was a fine Pillar wrought with small stones, blacke as jeat, set in goodly order, the ground raysed vp with white and red, which below gaue a great light. Vpon the top of the Pillar were battlements very artificially made, wrought like Snailes, supported by two Indians of stone, sitting, holding Candle-sticks in their hands, the which were like Croisants garnished and enriched at the ends, with yellow and greene [ 10] feathers and long fringes of the same. Within the circuit of this Court, there were many Cham∣bers of religious men, and others that were appointed for the seruice of the Priests and Popes, for so they call the soueraigne Priests which serue the Idoll. This Court is so great and spacious,* 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 euery one of these Gates began a faire Cawsey of two or three leagues long. There was in the midst of the Lake where the Citie of Mexico is built, foure large Cawseys in crosse, which did much beautifie it; vpon euery Portall or Entrie, was a God or Idoll, hauing the visage turned to the Cawsey, right against the Temple gate of Vitzliputzli. There were thirtie steps of thirtie fathome long, and [ 20] they diuided from the circuit of the Court by a street that went betwixt them; vpon the top of these steps there was a walke of thirtie foot broad, all playstered with chalke, in the midst of which walke was a Pallisado artificially made of very high Trees, planted in order a fathome one from another. These Trees were very bigge, and all pierced with small holes from the foote to the top, and there were rods did run from one Tree to another, to the which were chayned or tyed many dead mens heads. Vpon euery rod were twentie Sculls, and these rankes of Sculls continue from the foot to the top of the Tree. This Pallisado was full of dead mens Sculls from one end to the other, the which was a wonderfull mournfull 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 deliuered to the Ministers of the Temple, which tyed them in this sort vntill they [ 30] fell off by morsels; and then had they a •are to se• others in their places. Vpon the top of the Temple were two Stones or Chappels, and in them were the two Idols, which I haue spoken of, Vitziliputzli, and his companion Tlal••. These Chappels were carued and grauen very artificial∣ly, and so high, that to ascend vp to it, there was a staire of stone of sixscore steps. Before these Chambers or Chappels, there was a Court of fortie foot square, in the midst whereof, was a high stone of fiue hand breadth, pointed in fashion of a Pyramide, it was placed there for the sacrifi∣cing of men; for being laid on their backs, it made their bodies to bend, and so they did open them and pull out their hearts, as I shall shew hereafter. There were in the Citie of Mexico, eight or nine other Temples, the which were ioyned one to another within one great circuit, and had their priuate Stayres, their Courts, their Chambers, and their Dortoires. The entries of [ 40] 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 diuers sorts of Battlements and Pi∣ctures, with many figures of stones, being accompanyed and fortified with great and large Spurres or Plat-formes. They were didicated to diuers gods: but next to the Temple of Vitzi∣liputzli, was that of Tescalipuca, which was the god of Penance and of Punishments, very high and well built.

There were four steps to ascend: on the top was a Flat or Table of sixscore foot broad, and ioy∣ning vnto it was a Hall hanged with Tapistrie and Curtins of diuers colours and workes. The Doore thereof being low and large, was alwayes couered with a vaile, and none but the Priests might enter in. All this Temple was beautified with diuers Images and Pictures most curiously; [ 50] for that these two Temples were as the Cathedrall Churches; and the rest in respect of them as Parishes and Her••••ges: they were so spacious, and had so many Chambers, that there were in them places for the Ministerie, Colleges, Schooles, and Houses for Priests, whereof wee will intreat hereafter.

The Deuil counter•ai•ing 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 Leuites, and that which hath made me most to wonder, was, that the Deuill would vsurpe to himselfe the seruice of God; yea, and vse the same name: for the Mexicans in their ancient tongue called their high Priests P•p•s, as they should say Soueraigne Bishops, as it appeares now by their Histories. The Priests of Vitzliputzli succeeded by Linages of certaine quarters of the Citie, deputed for that [ 60] purpose, and those of other Idols came by election, or being offered to the Temple in their infan∣cie. The daily exercise of the Priests was to cast Incense on the Idols, which was done 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 mid-night all the chiefe officers of the Temple did rise, and in stead of Bells, they sounded a long time vpon Trumpets, Cornets, and Flutes Page  1034 very heauily, which being ended, he that did the office that weeke, stept forth, attyred in a white Robe after the Dalmatike manner, with a Censor in his hand full of coal•s, which •ee tooke from the harth burning continually before the Altar; 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 in∣censed it with great reuerence, then tooke he a cloth, with the which he wiped the Altar and the Curtins. This done, they went all into a Chappell, and there did a certaine kinde of rigorous and austere penance, beating themselues, and drawing of bloud, as I shall shew in the Treatise of Penance, which the Deuill hath taught to his Creatures; and hereof they neuer sayled at these Mattins at mid-night. None other but the Priests might entermeddle with their sacri∣fices, and euery one did imploy himselfe according to his dignitie and degree. They did likewise preach to the people at some feasts, as I will shew when wee treat thereof. They had Reuenues, [ 10] and great Offerings were made vnto them. I will speake hereafter of their Vnction in consecra∣ting their Priests. In Peru the Priests were entertayned of the Reuenues and Inheritance of their god, which they called Chacaras, which were many, and also very rich.

*There were in Peru many Monasteries of Virgins (for there are no other admitted) at the least one in euery Prouince. In these Monasteries there were two sorts of women, one ancient, which they called Mamacomas, for the instruction of the young; and the other was of young Maidens, placed there for a certaine time, and after they were drawne forth, either for their gods or for the Ingua. They called this House or Monasterie Aclaguagi, which is to say, the House of the Chosen. Euery Monasterie had his Vicar or Gouernour called Appopanaca, who had libertie and [ 20] power to choose whom he pleased, of what qualitie soeuer, being vnder eight yeeres of age, if they seemed to be of a good stature and constitution.

*These Virgins thus shut vp into these Monasteries, were instructed by the Momacomas, in di∣uers things needfull for the life of man, and in the customes and ceremonies of their gods; and afterwards they tooke them from thence, being aboue fourteene, sending them to the Court with sure guards, whereof some were appointed to serue the Guacas and Sanctuaries, keeping their Virg•nities for euer: some others were for the ordinarie sacrifices that were made of Maidens, and other extraordinarie sacrifices, they made for the health, death, or warres of the Ingua; and the rest serued for Wiues and Concubines to the Ingua, and vnto other his Kinsfolks and Captains, vnto whom hee gaue them, which was a great and honorable recompence: This distribution [ 30] was vsed euery yeere. These Monasteries possessed Rents and Reuenues for the maintenance of these Virgins, which were in great numbers. It was not lawfull for any father to refuse his daughters when the Appopanaca required them for the seruice of these Monasteries. Yea, many fathers did willingly offer their daughters, supposing it was a great merit to be sacrificed for the Ingua. If any of these Momacomas or Acllas were found to haue trespassed against their honor, it was an ineuitable chastisement to burie them aliue, or to put them to death by some other kind of cruell torment.

The Deuill hath euen in Mexico had some kinde of religious women, although their posses∣sion was but for one yeere, and it was in this sort: Within this great circuit whereof wee haue spoken, which was in the principall Temple, there were two Houses like Cloysters, the one op∣posite [ 40] to the other, one of Men, the other of Women: In that of women, they were Virgins onely, of twelue or thirteene yeeres of age, which they called the Maides of Penance. They were as many as the men, and liued chastely and regularly, as Virgins dedicated to the seruice of their god. Their charge was, to sweep and make cleane the Temple, and euery morning to prepare meat for the Idoll and his Ministers, of the Almes the religious gathered. The foode they prepa∣red for the Idoll were small loaues in the forme of hands and feet, as of Ma•ch-pane: and with this bread they prepared certaine sawces which they cast daily before the Idoll, and his Priests did eate it,* as those of Baal, that Daniel speaketh of. These Virgins had their haire cut, and then they let them grow for a certaine time: they rose at mid-night to the Idoll• Mattins, which they daily celebrated, performing the same exercises the Religious did. They had their Abbesses [ 50] who imployed them to make cloth of diuers fashions for the ornament of their Idolls and Tem∣ples. Their ordinarie habit was all white, without any worke or colour. They did their penance at mid-night, sacrificing and wounding themselues, and piercing the top of their eares, they laid the bloud which issued forth vpon their cheekes: and after (to wash off the bloud) they bathed themselues in a Poole which was within their Monasterie. They liued very honestly and dis∣creetly; and if any were found to haue offended, although but lightly, presently they were put to death without remission, saying, she had polluted the House of their god. They held it for an a•gure and aduertisement, that some one of the Religious, Man, or Woman, had committed a fault, when they saw a Rat 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 Rat or a Bat would not aduenture to commit [ 60] such an indignitie, if some offence had not gone before, and then they began to make search of the fact, and hauing discouered the Offendor or Offendors, of what qualitie soeuer they pre∣sently put them to death.

None were receiued into this Monasterie, but the daughters of one of the sixe quarters, named Page  1035 for that purpose: and this profession continued, as I haue said, the space of one whole yeere: du∣ring the which time, their fathers, and they themselues had made a vow to serue the Idoll in this manner, and from thence they went to be married.

I doe not know that in Peru there is any proper houses for men,* but for the Priests and Sorce∣rers, whereof there is an infinite number. But it seemeth, that in Mexico the Deuill hath set a due obseruation: for within the circuit of the great Temple there were two Monasteries, as be∣fore hath beene said, one of Virgins, whereof I haue spoken, the other of young men secluded of eighteen or twentie yeeres of age, which they called religious. They weare shaued crownes, as the Friars in these parts, their haire a little longer, which fell to the middest of their eare, except the hinder part of the head, which they let grow the breadth of foure fingers down to their shoulders [ 10] and which they tyed vp in tresses. These young men that serued in the Temple of Vitzliputzli li∣ued poore and chastly, and did the Office of Leuites, ministring to the Priests and chiefe of the Temple, their Incense, Lights, & garments; they swept and made cleane the holy places, bringing Wood for a continuall fire to the harth of their god, which was like a lampe that still burnt before the Altar of their Idoll. Besides these young men, there were other little boyes, as novices, that serued for manuall vses, as to deck the Temple with boughs, roses, & reeds, giue the Priests water to wash with, giue them their rasors to sacrifice, and goe with such as begged almes to carry it. All these had their superiors, who had the gouernment ouer them, they liued so honestly, as when they came in publike, where there were any women, they carried their heads very low, with [ 20] their eyes to the ground, not daring to behold them: they had linnen garments, and it was law∣full for them to goe into the Citie foure or sixe together, to aske Almes in all quarters: and when they gaue them none, it was lawfull to goe into the Corne fields, and gather the eares of Corne, or clusters of Mays, which they most needed, the Master not daring to speake, nor hinder them. They had this libertie, because they liued poorely, and had no other reuenues, but Almes. There might not be aboue fiftie liue in penance, rising at midnight to sound the Cornets and Trumpets to a∣wake the people. Euery one watched the Idoll in his turne, lest the fire before the Altar should die: they gaue the Censor, with the which the Priest at midnight incensed the Idoll, and also in the morning at noone, & at night. They were very subiect and obedient to their superiors, and passed not any one point that was commaunded them. And at midnight after the Priest had [ 30] ended his censing, they retired themselues into a secret place, apart, sacrificing, and drawing blood from the calfes of their legs with sharpe bodkins: with this bloud they rubbed their tem∣ples, and vnder their eares: and this sacrifice finished, they presently washt themselues in a little poole appointed to that end. These young men did not annoint their heads and bodies with any Petum, as the Priests did: their garments were of course white linnen cloth they doe make there. These exercises and strictnesse of penance continued a whole yeere, during which time they liued with great austeritie and solitarinesse.

It hath beene said that the Priests and religious of Mexico, rose at midnight,* and hauing cast Incense before the Idoll, they retired themselues into a large place, where there were many Lighs; and sitting downe, euery one tooke a point of Manguay, which is like vnto an awle or [ 40] sharpe bodkin, with the which, or with some other kindes of Launcets or Rasors, they pierced the calfes of their legs neere to the bone, drawing forth much bloud, with the which they anointed their temples, and dipt these bodkins or lancets in the rest of the bloud, then set they them vp∣on the battlements of the Court, stickt in gloabes or bowles of straw, that all might see and know the penance they did for the people: they doe wash off the bloud in a lake appointed for that purpose, which they call Ezapangue, which is to say, water of bloud.

There were in the Temple a great number of bodkins or lancets, for that they might not vse one twice. Moreouer, these Priests and Religious men, vsed great Fastings,* of fiue or ten dayes together, before any of their great Feasts, 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 [ 50] members in the midst, and did a thousand things to make themselues vnable,* lest they should offend their gods. They drunke no Wine, and slept little, for that the greatest part of their exer∣cises were by night, committing great cruelties and martyring themselues for the Deuill, and all to bee reputed great fasters and penitents. They did vse to discipline themselues with cords full of knots, and not they onely, but the people also vsed this punishment and whipping, in the procession and feast they made to the Idoll Tezcalipuca, the which (as I haue said before) is the god of penance; for then they all carried in their hands new cordes of the threed of Manguey a fadome long, with a knot at the end, and wherewish they whipped themselues, giuing great la∣shes ouer their shoulders. The Priests did fast fiue dayes before this Feast, eating but once a day, and they liued apart from their wiues, not going out of the Temple during those fiue dayes, they did whip themselues rigorously in the manner aforesaid.

[ 60] In Peru to solemnize the feast of the Yta, which was great, all the people fasted two dayes; during the which, they did not accompanie with their Wiues, neither did they eate any meate with Salt or Garleeke, nor drinke Chica. They did much vse this kinde of fasting for some sins, and did penance, whipping themselues with sharpe stinging Net•les, and often they strooke Page  1036 themselues ouer the shoulders with certayne stones. This blind Nation, by the perswasion of the Deuill, did transport themselues into craggie Mountaynes, where sometimes they sacrificed themselues, casting themselues downe from some high Rocke.

*Wee may draw all the Sacrifices the Infidels vse into three kindes, one of insensible things; another of beasts, and the third of men. They did vse in Peru to sacrifice Co∣ca, which is an hearbe they esteeme much, of Mays, which is their Wheate, of coloured feathers, and of Chaquira, which otherwise they call Mollo, of shels or Oysters, and sometime Gold and Siluer, being in figures of little beasts. Also of the fine stuffe of Cumbi, of carued and sweet wood, and most commonly Tallow burnt. They made these Offerings or Sacrifices for a prosperous winde, and faire weather, or for their health, and to be deliuered from some dangers and mishaps. Of the second kind, their ordinary Sacrifice was of Cuyes, which are small beasts [ 10] like Rabbets, the which the Indians eate commonly. And in matters of importance, or when they were rich men, they did offer Pacos, or Indian sheepe, bare, or with Wooll, obseruing cu∣riously the numbers, colours, and times. The manner of killing their Sacrifices, great or small, which the Indians did vse according to their ancient Ceremonies, is the same the Moores vse at this day, the which they call Alqulble, hanging the beast by the right fore-legge, turning his eyes towards the Sunne, speaking certayne words, according to the qualitie of the Sacrifice they slue: for if it were of colour, their words were directed to Chuquilla, and to the Thunder, that they might want no water: if it were white and smoothe, they did offer it to the Sunne with certaine words: if it had a fleece, they did likewise offer it him with some others, that he might shine vpon them, and fauour their generation: If it were a Guanaco, which is gray, they dire∣cted [ 20] their sacrifice to Viracocha. In Cusco they did euery yeere kill and sacrifice with this Cere∣mony, a shorne sheepe to the Sunne, and did burne it, clad in a red Waste-coate, and when they did burne it, they cast certayne small baskets of Coca into the fire, which they call Vilcaronca; for which Sacrifice, they haue both men and beasts appointed which serue to no other vse. They did likewise sacrifice small Birds, although it were not so vsuall in Peru as in Mexico, where the sacrificing of Quailes was very ordinary.* Those of Peru did sacrifice the Birds of Puna, (for so they call the Desart when they should goe to the Warres, for to weaken the forces of their aduersaries Guacas.) They called these Sacrifices Cuzcouicca, or Conteuicca, or Huallauicca, or Sophauicca, and they did it in this manner: they tooke many kinds of small Birds of the Desart, and gathered a great deale of a thorny wood, which they call Yanlli, the which beeing kindled, [ 30] they gathered together these small Birds. This assembly they called Quico, then did they cast them into the fire, about the which the Officers of the Sacrifice went with certayne round stones carued, whereon were painted many Snakes, Lions, Toades, and Tygres, vttering this word V∣sachum, which signifies, Let the victorie be giuen vnto vs, with other words, whereby they sayd the forces of their enemies Guacas were confounded.* And they drew forth certayne blacke sheepe, which had beene kept close some dayes without meate, the which they called Vrca, and in killing them they spake these words; As the hearts of these beasts bee weakened, so let our enemies be weakned. And if they found in these sheepe that a certayne piece of flesh behind the hear were not consumed by fasting and close keeping,* they then held it for an ill Augure. They brought certayne blacke Dogges, which they call Appuros, and slue them, casting them into a [ 40] Playne, with certayne Ceremonies, causing some kinde of men to eate this flesh, the which Sa∣crifices they did,* lest the Ingua should bee hurt by poyson: and for this cause they fasted from morning vntill the starres were vp, and then they did glut and defile themselues 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 haue ceased, the warres being ended, yet remaynes there some Relikes, by reason of the priuate or generall quarrels of the Indians, or the Caciques, or in their Cities.* They did likewise offer and sacrifice shels of the Sea, which they call Mollo, and they offered them to the Fountaynes and Springs, saying, that these shels were daughters of the Sea, the mother of all waters. They gaue vnto these shels sundry names, according to the co∣lour, and also they vse them to diuers ends. They vsed them in a manner in all kinde of Sacrifi∣ces, [ 50] and yet to this day they put beaten shels in their Chica, for a superstition. Finally, they thought it conuenient to offer Sacrifices of euery thing they did sow or raise vp. There were Indians appointed to doe these Sacrifices to the Fountayne, Springs, and Riuers which passed through the Townes, or by the their Charcas, which are their Farmes, which they did after Seed time, that they might not cease running, but alwayes water their grounds. The Sorcerers did conjure, to know what time the Sacrifices should be made, which beeing ended, they did gather of the contribution of the people, what should be sacrificed, and deliuered them to such as had the charge of these Sacrifices. They made them in the beginning of Winter, at such time as the Fountaynes, Springs, and Riuers, did increase by the moystures of the weather, which they did [ 60] attribute to their Sacrifices. They did not sacrifice to the Fountaynes and Springs of the De∣sarts. To this day continues the respect they had to Fountaynes, Springs, Pooles, Brookes, or Riuers, which passe by their Cities or Charcas, euen vnto the Fountaynes and Riuers of the De∣sarts. They haue a speciall regard and reuerence to the meeting of two Riuers, and there Page  1037 they wash themselues for their health, annoynting themselues first with the flower of Mays, or some other things, adding thereunto diuers Ceremonies, the which they doe like∣wise in their Bathes.

THe most pittifull disasster of rhis poore people, is their slauery vnto the Deuill,* 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 persons as had beene agreeable vnto him, and whom they imagined might best serue him in the other World. Besides this, they vsed in Peru, to sacrifice young children of foure or sixe yeeres olde vnto ten: and the greatest part of [ 10] these Sacrifices were for the affaires that did import the Ingua, as in sicknesse for his health: and when he went to the warres for victory, or when they gaue the wreathe to their new Ingua, which is the mark of a King, as here the Scepter and the Crowne be. In this Solemnitie they sacrifi∣ced the number of two hundred children, from foure to ten yeeres of age, which was a cruell and inhumane spectacle.* The manner of the Sacrifice was to drowne them and bury them with cer∣tayne representations and ceremonies: sometimes they cut off their heads annoynting them∣selues with the bloud from one eare to another.

They did likewise sacrifice Virgins, some of them that were brought to the Ingua from the Monasteries, as hath beene said. In this case there was a very great and generall abuse: If any Indian qualified, or of the common sort, were sicke, and that the Diuine told him confidently [ 20] that he should dye, they did then sacrifice his owne sonne to the Sunne, or to Virachoca,* desiring them to be satisfied with him, and that they would not depriue the father of life. This crueltie is like to that the holy Scripture speaks of which the King of Moab vsed in sacrificing his first-born Sonne vpon the wall, in the sight of all Israel, to whom this act seemed so mournfull, as they would not presse him any further, but returned to their houses.

ALthough they of Peru haue surp•ssed the Mexicans in the slaughter and Sacrifice of their Children (for I haue not read nor vnderstood that the Mexicans vsed any such Sacrifices) yet they of Mexico haue exreeded them, yea all the Nations of the World,* in the great num∣ber of men which they had sacrificed, and in the horrible manner thereof. And to the end wee [ 30] may see the great misery wherein the Deuill holds this blind Nation, I will relate particularly the custome and inhumane manner which they haue obserued: First the men they did sacrifice were taken in the warres, neyther did they vse these solemne Sacrifices but of Captiues: so as it seemes therein they haue followed the custome of the Ancients. For as some Authors say,* they called the Sacrifice Victima, for this reason, because it was of a conquered thing: they also called it Hostia quasi ab hoste, for that it was an Offering made of their enemies, although they haue ap∣plyed this word to all kinds of Sacrifices. In truth the Mexicans did not sacrifice any to their Idols, but Captiues, and the ordinary warres they made, was onely to haue Captiues for their Sa∣crifices: and therefore when they did fight, they laboured to take their enemies aliue, and not to kill them, to enjoy their Sacrifices. And this was the reason which Moteçuma gaue to the [ 40] Marquise du Val, when he asked of him, why being so mightie, and hauing conquered so many Kingdomes. he had not subdued the Prouince of Tlascalla, which was so neere? Moteçu∣ma answered him, that for two reasons he had not conquered that Prouince, although it had bin easie, if he would haue vndertaken it: the one was for the exercise of the youth of Mexico, lest they should fall into idlenesse and delight: the other and the chiefe cause why hee had reserued this Prouince, was, to haue Captiues for the Sacrifices of their Gods.* The manner they vsed in these Sacrifices, was, they assembled within the Palissadoe of dead mens Sculles (as hath beene said) such as should be sacrificed, vsing a certayne Ceremony at the foot of the Palissadoe, placing a great guard about them. Presently there stept forth a Priest, attyred with a short Surplice full of tassels beneath, who came from the top of the Temple with an Idoll made of Paste of Wheate and Mays mingled with Honey, which had the eyes made of the graines of greene glasse, and the [ 50] teeth of the graines of Mays, he descended the steps of the Temple with all the speed he could, and mounted on a great stone planted vpon a high Terrasse in the midst of the Court. This stone was called Qua•xicalli, which is to say, the stone of Eagle, whereon he mounted by a little Lad∣der, which was in the fore-part of the Terrasse, and descended by another staire on the other side, still imbracing his Idoll. Then did he mount to the place where those were that should be sacri∣ficed, shewing this Idoll to euery one in particular, saying vnto them; this is your God. And ha∣uing ended his shew, he descended by the other side of the staires, and all such as should dye, went in procession vnto the place where they should bee sacrificed, where they found the Mini∣sters ready for that Office. The ordinary manner of sacrificing was▪* to open the stomake of him [ 60] that was sacrificed, and hauing pulled out his heart halfe aliue, they tumbled the man downe the staires of the Temple, which were all imbrewed and defiled with bloud: And to make it the more plaine, sixe Sacrificers being appointed to this dignitie, came into the place of Sacrifice, foure to hold the hands and feet of him that should be sacrificed, the fift to hold his head, and the sixt to open his stomake, and to pull out the heart of the sacrificed. They called them Cha∣chalmua, Page  1038 which in our Tongue is as much, as the Ministers of holy things. It was a high dignitie, and much esteemed amongst them, wherein they did inherit and succeed as in a Fee-simple. The Minister who had the Office to kill, which was the sixt amongst them, was esteemed and honou∣red as the Souereigne Priest and Bishop, whose name was different, according to the difference of times and Solemnities. Their habits were likewise diuers when they came forth to the Sacri∣fice, according to the diuersitie of times. The name of their chiefe dignitie was Papa and Topil∣zin,* their Habite and Robe was a red Curtayne after the Dalmatike fashion, with tassels below, a Crowne of rich Feathers, greene, white, and yellow vpon his head, and at his eares like pen∣dants of Gold, wherein were set greene stones, and vnder the lip vpon the middest of the beard he had a Peece like vnto a small Canon of an azured stone. These Sacrificers came with their fa∣ces [ 10] and hands coloured with a shining blacke.* The other fiue had their haire much curled, and tyed vp with Laces of Leather, bound about the middest of the head: vpon their forehead they carried small Roundelets of Paper painted with diuers colours, and they were attyred in a Dal∣matike Robe of white, wrought with blacke. With this attyre they represented the very fi∣gure of the Deuill, so as it did strike feare and terrour into all the people, to see them come forth with so horrible a representation. The Souereigne 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 six put themselues in order, ioyning to this Pyramidall stone, wherof I haue spoken, being di∣rectly 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 [ 20] the Knife but fall vpon his stomack it opened very easily in the middest. When the Sacrificers were thus in order, they drew forth such as had beene taken in warre, which were to bee sacrifi∣ced at that Feast, and being accompanied with a guard of men all naked, they caused them to mount vp these large staires in ranke, to the place where the Ministers were prepared: and as e∣uery 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 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 stomack with the Knife,* with a strange dexteritie and nimblenesse, pul∣ling out his heart with his hands, the which hee shewed smoking vnto the Sunne, to whom hee did offer this heate and fume of the heart, and presently he turned towards the Idoll and did cast [ 30] 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 step, so as with one spurne with their foote, they cast the bodie from the top to the bottome. In this sort one after one they did sacrifice all those that were ap∣pointed. Being thus slaine, and their bodies cast downe, their Masters, or such as had taken them, went to take them vp, and carried them away: then hauing diuided them amongst them, they did eate them, celebrating their Feast and Solemnitie. There were euer fortie or fiftie at the least thus sacrificed, for that they had men very expert in taking them. The neighbour Nati∣ons did the like, imitating the Mexicans in the Customes and Ceremonies of the Seruice of their Gods. [ 40]

*THere was another kind of Sacrifice which they made in diuers feasts, which they call Raca∣xipe Velitzli, which is as much as the flaying of men. They call it so, for that in some Feasts they tooke one or more slaues, as they pleased, and after they had flayed him, they with that skinne apparelled a man appointed to that end. This man went dancing and leaping thorow all the houses and Market places of the Citie, euery one being forced to offer something vnto him: and if any one fayled, he would strike him ouer the face with a corner of the skin, defiling him with the congealed bloud. This inuention continued vntill the skinne did stinke: during which time, such as went, gathered together much almes, which they employed in necessary things for the Seruice of their Gods. In many of these Feasts they made a Challenge, betwixt him [ 50] that did sacrifice, and him that should bee sacrificed thus: they tyed the slaue by one foote to a Wheele of stone,* giuing him a Sword and Target in his hands to defend himselfe: then presently stept forth hee that sacrificed him; armed with another Sword and Target: if hee that should bee sacrificed defends himselfe valiantly against the other, and resisted him, hee then remayned freed from the Sacrifice, winning the name of a famous Captayne, and so was re∣puted: but if hee were vanquished, they then sacrificed him on the stone whereunto hee was was tyed. It was another kinde of Sacrifice, when as they appointed any slaue to bee the re∣presentation of the Idoll, saying that it was his Picture: They euery yeere gaue one slaue to the Priests,* that they might neuer want the liuely Image of their Idoll. At his first entry into the Office, after he had beene well washed, they attyred him with all the ornaments of the Idoll, [ 60] giuing him the same name. Hee was that whole yeere reuerenced and honoured as the Idoll it selfe, and had alwayes with him twelue men for his Guard, lest hee should flye, with which Guard they suffered him to goe freely and where he would: and if by chance he fled, the chiefe of the Guard was put in his place to represent the Idoll, and after to bee sacrificed. This Indian Page  1039 had the most honourable lodging in all the Temple, where hee did eate and drinke, and whither all the chiefe Ministers came to serue and honour him, carrying him meate after the manner of great Personages. When hee went through the streets of the Citie, hee was well ac∣companied with Noblemen, hee carried a l••tle Flute in his hand, which sometimes hee sounded, to giue them knowledge when he passed: then presently the women came forth with their little children in their armes, 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, le•t he should flye; and when the Feast came, they sacrificed him, as hath beene said.

By these and many other meanes hath the Deuill abused and entertayned these poore wret∣ches, and such was the multitude of those that had beene sacrificed by this infernall crueltie,* as [ 10] it seemes a matter incredible, for they affirme there were some dayes fiue thousand or more, and that there were aboue twentie thousand sacrificed in diuers places. The Deuill to entertaine this murther of men, vsed a pleasant and strange inuention, which was, when it pleased the Priests of Satan they went to their Kings, telling them how their Gods dyed for hunger,* and that they should remember them. Presently they prepared themselues, and aduertised one a∣nother, that their Gods required meate, and therefore they should command their people to bee readie to goe to the Warres; and thus the people assembled, and the companies appointed went to field, where they mustred their forces; and all their quarrell and fight was to take one another for sacrifice, striuing on either side to take what Captiues they could, so as in these battels they [ 20] laboured more to take, then to kill, for that all their intention was to take men aliue, to giue them to their Idols to eate, for after that manner brought they their Sacrifice vnto their Gods, And wee must vnderstand, that neuer King was crowned vntill he had subdued some Prouince, from the which he brought a great number of Captiues for the Sacrifices of their Gods, so as it was an infinite thing to see what bloud was spilt in the honour of the Deuill.

MAny of these Barbarians were now wearied and tyred with such an excessiue crueltie,* in shedding so much bloud, and with so tedious a Tribute, to bee alwayes troubled to get Captiues, for the feeding of their Gods, seeming vnto them a matter insupportable; yet left they not to follow 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 [ 30] desired to be freed from so heauie a yoke. And it was a great prouidence of God; that the first which gaue them knowledge of the Law of Christ, found them in this disposition: for with∣out doubt it seemed to them a good Law, and a good God, to bee serued in this sort. Heereupon a graue religious man in New Spaine told me, that when he was in that Countrey he had deman∣ded of an ancient Indian, a man of qualitie, for what reason the Indians had so soone receiued the Law of Iesus Christ, and left their owne, without making any other proofe, tryall, or dispute thereon, for it seemed they had changed their Religion, without any sufficient reason to mooue them. The Indian answered him, Beleeue not Father, that we haue embraced the Law of Christ so rashly as they say: for I will tell you, that we were alreadie wearie and discontented with such things as the Idols commanded vs, and were determined to leaue it, and to take another Law. But when as wee [ 40] 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 beleeued that it was the true Law, and so we receiued it willingly. Which answere of this Indian agrees well with that we reade in the first Discourse, that Fernand Cortes sent to the Emperour Charles the fift, wherein hee reports, that after he had conquered the Ci∣tie of Mexico, being in Cuyoacan, there came Ambassadours to him from the Prouince and Common-wealth of Mechoacan requiring him to send them his Law, and that hee would teach them to vnderstand it, because they intended to leaue their owne, which seemed not good vnto them, which Cortez granted, 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, resol∣ued with all their power to abolish so detestable and cursed a butchering of men, and the ra∣ther, [ 50] for that in one night before their eyes they saw threescore or threescore and tenne Spa∣niards sacrificed, which had beene taken in a battaile giuen at the Conquest of Mexico:* and another time they found written with a Coale in a Chamber in Tezcusco these wordes; Heere such a miserable man was Prisoner with his Companions whom they of Tezcusco did sacrifice.

There happened a very strange thing vpon this subiect, and yet true, beeing repor∣ted by men worthy of credit, which was, that the Spaniards beholding these Sacrifices, hauing opened and drawne out the heart of the lustie young man, and cast him from the top of the stayres (as their custome was) when hee came at the bottome, hee said to the Spaniards in his Language, Knights, they haue slaine mee,* the which did greatly mooue our [ 60] men to horrour and pitie. It is no incredible thing, that hauing 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 beene drawne out, and cast vpon the Altar, the beasts haue breathed, yea,* they did bray and cry out aloude, and sometimes did runne.

Page  1040In the first moneth, which in Peru they called Rayme, and answereth to our December, they made a most solemne feast,* called Capacrayme, wherein they made many sacrifices and ceremo∣nies, which continued many dayes: during the which, no stranger was suffered to bee at the Court which was in Cusco. These dayes being past, they then gaue libertie to strangers to enter, that they might be partakers of the feasts and sacrifices, ministring to them in this manner. The Mamacoma of the Sunne, which were a kinde of Nunnes of the Sunne, made little loaues of the flower of Mays, dyed and mingled with the bloud of white Sheepe, which they did sacrifice that day; then presently they commanded that all strangers should enter, who set themselues in order, and the Priests which were of a certaine Linage, descending from Linquiyupangui, gaue to euery one a morsell of these small loaues, saying vnto them, that they gaue these pieces, to the end they should be vnited and confederate with the Ingua, and that they aduised them not to speake nor [ 10] thinke any ill against the Ingua, but alwayes to beare him good affection, for that this piece should bee a witnesse of their intentions and will, and if they did not as they ought, hee would discouer them and bee a∣gainst them. They carried these small loaues, in great Platters of gold and siluer appointed for that vse, and all did receiue and eate these pieces, thanking the Sunne infinitely for so great a fa∣uour which hee had done them, speaking wordes and making signes of great contentment and deuotion: protesting that during their liues, they would neither doe nor thinke any thing against the Sunne nor the Ingua: and with this condition they receiued this foode of the Sunne, the which should remaine in their bodies for a witnesse of their fidelitie which they obserued to the Sunne and to the Ingua their King. This manner of deuillish communicating they likewise vsed in the tenth moneth, called Coyarayme, which was September, in the solemne feast which they called [ 20] Cytua, doing the like ceremonies. And besides this Communion (if it be lawfull to vse this word in so deuillish a matter) which they imparted to all strangers that came, they did likewise send of these loaues to all their Guacas, Sanctuaries, or Idols of the whole Realme, and at one instant they found people of all sides, which came expresly to receiue them, to whom they said (in de∣liuering them) that the Sunne had sent them that, in signe that hee would haue them all to worship and honor him, and likewise did send them in honor of the Caciques. Some perhaps will hold this for a fable and a fiction: yet is it most true, that since the Ingua Yupangi (the which is hee that hath made most Lawes, Customes, and Ceremonies, as Numa did in Rome) this manner of Com∣munion hath continued, vntill that the Gospell of our Lord Iesus Christ thrust out all these super∣stitions, giuing them the right foode of life, which vnites their soules to God: who so would sa∣tisfie [ 30] himselfe more amply, let him reade the Relation which the Licenciate Pollo did write.

*IT is a thing more worthy admiration, to heare speake of the Feast and solemnitie of the Com∣munion which the Deuill himselfe, the Prince of Pride, ordained in Mexico, the which (al∣though it be somewhat long) yet shall it not be from the purpose to relate as it is written by men of credite. The Mexicanes in the moneth of May, made their principall Feast to their god Vit∣ziliputzli, and two dayes before this Feast, the Virgins whereof I haue 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 roasted Mays, and then they did mould it with honey, ma∣king an Idoll of that paste, in bignesse like to that of wood, putting in stead of eyes, graines of [ 40] greene glasse, of blue, or white; and for teeth, graines of Mays, set forth with all the ornament and furniture that I haue said. This being finished, all the Noblemen came and brought it an ex∣quisite and rich garment, like vnto that of the Idoll, 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 attyred in white, with new ornaments, the which that day were called the sisters of their god Vitzli∣putzli, they came crowned with Garlands of Mays r•asted and parched, being like vnto Azahar or the flower of Orange, and about their necks they had great chaines of the same, which went bauldrickwise vnder their left arme. Their cheekes were dyed with Vermillion, their armes from the elbow to the wrist, were couered with red Parrots feathers. And thus attyred, they [ 50] tooke the Idoll on their shoulders, carrying it into the Court, where all the young men were, at∣tyred in garments of an artificiall red, crowned after the same manner, like vnto the women. When as the Maidens came forth with the Idoll, the young men drew neere with much reue∣rence, taking the Litter wherein the Idoll was, vpon their shoulders, carrying it to the foote of the staires of the Temple, where all the people did humble themselues, laying earth vpon their heads, which was an ordinarie ceremonie which they did obserue at the chiefe feast of their gods. This ceremonie being ended, all the people went in Procession with all the diligence and speede they could, going to a Mountayne which was a league from the Citie of Mexico, called Chapul∣teper, and there they made sacrifices. Presently they went from thence with like diligence, to [ 60] goe to a place neere vnto it, which they called Atlacuyauaya, where they made their second sta∣tion: and from thence they went to another Burgh or Village a league beyond Cuyoacan, from whence they parted, returning to the Citie of Mexico, not making any other station. They went in this sort aboue foure leagues in three or foure houres, calling this Procession Ypayna Vitz∣liputzli. Page  1045 Being come to the foot of the staires, they set downe the Brancard or Litter with the Idoll, tying great Cordes to the armes of the Brancard, then with great obseruance and reuerence, they did draw vp the Litter with the Idoll in it to the top of the Temple, some drawing aboue, and others helping below, in the meane time there was a great noyse of Flutes, Trumpets, Cor∣nets, and Drummes. They did mount it in this manner, for that the stayres 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 stood in the Court with much reuerence 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 young men, which strewed many flowers of sundrie kindes, [ 10] wherewith they filled the Temple both within and without. This done, all the Virgins came out of their Couent, bringing pieces of paste compounded of Beetes, and roasted Mays, which was of the same paste whereof their Idoll was made and compounded, and they were of the fashion of great bones. They deliuered them to the young men, who carried them vp and laid them vp, and laid them at the Idols feete, wherewith they filled the whole place, that it could receiue no more. They called these morsels of paste, the flesh and bones of Vitz∣liputzli. Hauing laid abroad these bones, presently came all the Ancients of the Temple, Priests, Leuites, and all the rest of the Ministers, according to their Dignities and Antiquities, for herein there was a strict order amongst them, one after another, with their va•les of diuers colours and workes, euery one according to his Dignitie and Office, hauing Garlands vpon [ 20] their heads, and Chaines of flowers about their necks: after them came their gods and goddesses whom they worshipt, of diuers figures, attyred in the same liuerie; then putting themselues in order about those morsels and pieces of paste, they vsed certaine ceremonies with singing and dancing. By meanes whereof they were blessed and consecrated for the flesh and bones of this Idoll.

This ceremonie and blessing (whereby they were taken for the flesh and bones of the Idoll) be∣ing ended, they honored those pieces in the same sort as their god. Then came forth the Sacri∣ficers, who began the sacrifice of men, in the manner as hath beene spoken, and that day they did sacrifice a greater number then at any other time, for that it was the most solemne feast they obserued. The sacrifices being ended, all the young Men and Maides came out of the Tem∣ple [ 30] attyred as before, and being placed in order and ranke one directly against another, they danced 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 answere, dancing a∣bout them, making a great circle as their vse is, the young Men and Maides remayning alwayes in the middest. All the Citie came to this goodly spectacle, and there was a commandement ve∣ry strictly obserued throughout all the Land, that the day of the feast of the Idoll Vitziliputzli, 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 drinke no water not any other thing till after noone: they held it for an ill signe, yea for sacrilege, to doe the contrarie: but after the ceremonies ended, it was lawfull for them to eate any thing. During the time of this ceremonie, [ 40] they hid the water from their little 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 obserue very car•fully and strictly. The ceremonies, dancing, and sacrifice ended, they went to vnclothe themselues, 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 pieces, as well of the Idoll it selfe as of the Tronchons which were consecrated, and then they gaue them to the Communion, beginning with the greater, and continuing vnto the rest, both Men, Women, and little Children; who receiued it with such teares, feare, and reuerence, as it was an admirable thing, saying, that they did eate the flesh and bones of God, wherewith they were grie∣ued. Such as had any sicke folkes demanded thereof for them, and carried it with great reue∣rence and veneration.

[ 50] All such as did communicate, were bound to giue the tenth of this seede, whereof the Idoll was made. The solemnitie of the Idoll being ended, an old man of great authoritie stept vp into a high place, and with a loud voice preached their Law and Ceremonies.

THe father of lyes would like wise counterfait the (Romish) Sacrament of Confession, and in his Idolatries seeke to be honored with ceremonies very like to the manner of Christians. In Peru they held opinion, that all diseases and aduersities came for the sinnes which they had committed: for remedie whereof they vsed sacrifices: moreouer, they confessed themselues ver∣bally, almost in all Prouinces, and had Confessors appointed by their Superiors to that end, there [ 60] were some sinnes reserued for the Superiors. They receiued penance, yea somtimes very sharply, especially when the Offendor was a poore man, and had nothing to giue his Confessor. This of∣fice of Confessor was likewise exercised by Women. The manner of these Confessors Sorcerers whom they call Ychu•ri or Ychuri, hath beene most generall in the Prouinces of Collasu••. They hold opinion, that it is a haynous sinne to conceale any thing in confession. The Ychuiri or Con∣fessors Page  1042 discouered by lots, or by the view of some beast Hides, if any thing were concealed, and punished them with many blowes with a stone vpon the shoulders, vntill they had reuealed all, then after they gaue him penance, and did sacrifice. They doe likewise vse this confession, when their children, wiues, husbands, or their Caciques be sicke, or in any great exploit. And when their Ingua was sicke, all the Prouinces confessed themselues, chiefly those of the Prouince of Collao. The Confessor, were bound to hold their Confessions secret, but in certaine cases limited. The sinnes that they chiefly confessed, was first to kill one another out of warre, then to steale, to take another mans wife, to giue poyson or sorcerie to doe any harme▪ and they held it to be a grieuous sinne,* to be forgetfull in the reuerence of their Guacas, or Oratories, not to obserue the Feasts, or to speake ill of the Ingua, and to disobey him. They accused not themselues of any se∣cret [ 10] acts and sinnes. But according to the report of some Priests, after the Christians came into that Country, they accused themselues of their thoughts. The Ingua confessed himselfe to no man, but onely to the Sunne, that hee might tell them to Virachoca, and that hee might forgiue them. After the Ingua had beene confessed, he made a certaine bath to cleanse himselfe in a run∣ning Riuer, saying these words: I haue told my sinnes to the Sunne, receiue them, O thou Riuer, and carry them to the Sea, where they may neuer appeare more. Others that confessed, vsed likewise these baths, with certaine ceremonies very like to those the Moores vse at this day, which they call Guadoy, and the Indians call them Opacuna. When it chanced that any mans children dyed, hee was held for a great sinner, saying, that it was for his sinnes that the sonne dyed before the fa∣ther. And therefore those to whom this had chanced, after they were confessed, were bathed [ 20] in this bath called Opacuna, as is said before. Then some de•ormed Indian, crooke-backt, and counterfait by nature, came to whip them with certaine Nettles. If the Sorcerers or Inchanters by their lots and diuinations, affirmed that any sicke body should die, the sicke man makes no dif∣ficultie 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, euen since the Christians came into that Country. In truth it is strange, that this custome of confessing their secret sinnes, hath continued so long amongst them, and to doe so strict penances, as, to fast, to giue apparell, gold and siluer, to remaine in the Mountaynes, and to re∣ceiue many stripes vpon the shoulders.* Our men say, that in the Prouince of Chiquito, euen at this day they meet with this plague of Confessors o• Ychuris, where as many sicke persons repaire vn∣to [ 30] them: but now, by the grace of God, this people begins to see cleerly the effect and great be∣nefit of our Confession, whereunto they come with great deuotion.

I will report the manner of a strange confession the Deuill hath inuented at Iapon, as appeares by a Letter that came from thence, which saith thus: There are in Ocaca very great and high and steepe Rocks,* which haue pricks or points on them, aboue two hundred fathom high. A∣mongst these Rocks there is one of these pikes or points so terribly high, that when the Xama•u∣sis (which be Pilgrimes) doe but looke vp vnto it, they tremble, and their baire stares, so fearfull and horrible is the place. Vpon the top of this point there is a great rod of Iron of three fathom long, placed there by a strange deuice, at the end of this rod is a ballance •yed, whereof the scarles are so bigge, as a man may sit in one of them: and the Goquis (which be Deuils in humane shape) [ 40] command these Pilgrimes to enter therein one after another, not leauing one of them: then with an engine or instrument which mooueth, by meanes of a wheele, they make this rod of Iron whereon the ballance is hanged, to hang in the aire, one of these Xama•usis being set in one of the scales of the ballance. And as that wherein the man is set hath no counterpoise on the other side, it presently hangeth downe, and the other riseth vntill it meets with and toucheth the rod: then the Goquis telleth them from the Rocke, that they must confesse themselues of all the sinnes they haue committed, to their remembrance, and that with a loud voyce, to the end that all the rest may heare him. Then presently hee beginneth to confesse, whilest some of the standers by doe laugh at the sinnes they doe heare; and others sigh, and at euery sinne they confesse, the other scale of the ballance falls a little, vntill that hauing told all his sinnes, it remaines equall with the [ 50] other, wherein the sorrowfull penitent sits: then the Goquis turnes the wheele, and drawes the rod and ballance vnto him, and the Pilgrime comes forth; then enters another, vntill all haue passed. A Iaponois reported this after he was christned, saying, that hee had beene in this pilgri∣mage, and entred the ballance seuen times, where he had confessed himselfe publikely. Hee said moreouer, that if any one did conceale any sinne, the emptie scale yeelded not: and if hee grew obstinate after instance made to confesse himselfe, refusing to open all his sinnes, the Goquis cast him downe from the top, where in an instant he is broken into a thousand pieces. Yet this Chri∣stian,* who was called Iohn, told vs, that commonly the feare and terror of this place is so great to all such as enter therein, and the danger they see with their eyes, to fall out of the ballance, and to be broken in pieces, that seldom there is any one but discouers all his sinnes. This place is called by another name Sangenotocoro, that is to say, the place of Confession. [ 60]

The Priests of the Idols in Mexico were anointed in this sort; they anointed the body from the foote to the head, and all the haire likewise, which hung like tres•es, or a Horse mane, for that they applyed this Vnction wet and moist. Their haire grew so, as in time it Page  1043 hung downe to their hammes, so heauily, that it was troublesome for them to beare it,* for they did neuer cut it, vntill they dyed, or that they were dispensed with for their great age, or being employed in gouernments or some honorable charge in the Commonwealth. They carried their haire in tresses, of sixe fingers breadth, which they dyed blacke with the fume of Sapine, of Firre trees, or Rosin; for in all Antiquitie it hath beene an offering they made vnto their Idols, and for this cause it was much esteemed and reuerenced They were alwayes dyed with this tincture from the foot to the head, so as they were like vnto shining Negroes, and that was their ordinary Vnction: yet when as they went to sacrifice and giue Incense in the Mountaines, or on the tops thereof, or in any darke and obscure Caues, where their Idols were, they vsed an other kinde of vnction very different, doing certaine ceremonies to take away feare, and to giue them courage. [ 10] This vnction was made with diuers little venemous beasts, as Spiders, Scorpions, Palmers, Sala∣manders and Vipers, the which the Boyes in the Colledges tooke and gathered together, where∣in they were so expert, as they were alwayes furnished when the Priests called for them. The chiefe care of these Boyes was, to hunt after these beasts; if they went any other way, and by chance met with any of these beasts, they stayed to take them, with as great paine, as if their liues depended thereon. By the reason whereof the Indians commonly feared not these vene∣mous beasts, making no more account then if they were not so, hauing beene all bred in this ex∣ercise. To make an ointment of these beasts, they tooke them all together, and burnt them vpon the harth of the Temple, which was before the Altar▪ vntill they were consumed •o ashes: then did they put them in Morters with much Tobacco or Petum (being an herbe that Nation vseth [ 20] much, to benum the flesh, that they may not feele their trauel) with the which they mingle the ashes, making them lose their force; they did likewise mingle with these ashes, Scorpions, Spi∣ders, and Palmers aliue, 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 herbe is to depriue man of sense. They did likewise grinde with these ashes blacke and hayrie wormes, whose haire onely is venemous, all which they mingled together with blacke, or the fume of Rosin, putting it in small pots, which they set before their god, say∣ing it was his meat. And therefore they called it a diuine meat.* By meanes of this ointment they became Witches, and did see and speake with the Deuill. The Priests being sl•bbered with [ 30] this ointment, lost all feare, putting on a Spirit of crueltie. By reason whereof they did very boldly kill men in their sacrifices, going all alone in the night to the Mountaines, and into ob∣scure Caues, contemning all wilde beasts, and holding it for certaine and approued, that both Lions, Tigres, Serpents, and other furious beasts which breed in the Mountaines, and Forests, fled from them, by the vertue of this Petum of their god.

And in truth, though this Petum had no power to make them flie, yet was the Deuils picture sufficient whereinto they were transformed. This Petum did also serue to cure the sicke, and for children: and therefore all called it the diuine Physicke: and so they came from all parts to the Superiors and Priests, as to their Sauiours, that they might apply this diuine physicke, where∣with they anointed those parts that were grieued. They said that they felt hereby a notable ease, [ 40] which might be, for that Tobacco and Ololuchqui haue this propertie of themselues,* to benum the flesh, being applyed in manner of an emplayster, which must bee by a stronger reason being mingled with poysons, and for that it did appease and benum the paine, they held it for an effect of health, and a diuine vertue. And therefore ran they to these Priests as to holy men, who kept the blinde and ignorant in this error, perswading them what they pleased, and making them runne after their inuentions and deuillish ceremonies, their authoritie being such, as their wordes were sufficient to induce beliefe as an article of their Faith. And thus made they a thousand su∣perstitions among the vulgar people, in their manner of offering Incense, in cutting their haire, tying small flowers about their necks, and strings with small bones of Snakes, commanding them to bathe at a certaine time; and that they should watch all night at the harth, lest the fire should [ 50] die, that they should eate no other bread but that which had beene offered to their gods, that they should vpon any occasion repayre vnto their Witches,* who with certaine graines told for∣tunes, and diuined, looking into Keelers and Pailes full of water. The Sorcerers and Ministers of the Deuill vsed much to besmeare themselues. There were an infinite number of these Witches, Diuiners, Enchanters, and other false prophets. There remaynes yet at this day of this infection, although they bee secret, not daring publikely to exercise their sacrileges, deuillish ceremonies and superstitions, but their abuses and wickednesse are discouered 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 Inguas,* which are as it were Sooth-sayers, they take vpon them what forme and figure they please, flying far through [ 60] the aire in a short time, beholding all that was done. They talke with the Deuill, who answereth them in certaine stones or other things which they reuerence much. They serue as Conju∣rers, to tell what hath passed in the farthest parts, before any newes can come. As it hath chanced since the Spaniards arriued there, that in the distance of two or three hundred leagues, they haue knowne the Mutinies, Battailes, Rebellions, and Deaths, both of Tyrants, and of Page  1044 those of the Kings partie, and of priuate men, the which haue beene knowne the same day they chanced, or the day after, a thing impossible by the course of nature. To worke this diuination, they shut themselues into a house, and became drunke vntill they lost their senses, a day after they answered to that which was demanded. Some affirme they vse certaine Vnctions. The In∣dians say, that the old women doe commonly vse this office of witchcraft, and specially those of one Prouince, which they call Coaillo, and of another Towne called Manchey, and of the Pro∣uince of Guarochiri. They likewise shew what is become of things stollen and lost. There are of these kindes of Sorcerers in all parts, to whom commonly doe come the Anaconas, and Cyua, which serue the Spaniards, and when they haue 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 Spaniards Cities for their priuate affaires, or for the publike, they demand if their voyage shall bee prosperous, if [ 10] they shall be sick, if they shall die, or returne sate, if they shall obtaine that which they pretend: and the Witches or Conjurers answer, Yea, or No, hauing first spoken with the Deuill, in an ob∣scure place: so as these Anaconas do well heare the sound of the voyce, but they see not to whom these Conjurers speake, neither doe they vnderstand what they say. They make a thousand ce∣remonies and sacrifices to this effect, with the which they mocke the Deuill and grow excee∣ding drunke, for the doing whereof, they particularly vse an herb called Villea, the j•yce where∣of they mingle with their Chica, or take it in some other sort.

*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 approched [ 20] neere to the Law of the Gospell, as their Bathes or Opacuna, as they call them: they did wash themselues in water, to clense them from their sinnes. The Mexicans had also amongst them a kinde of Baptisme, the which they did with ceremonie, cutting the eares and members of young children new borne, counterfaiting in some sort the Circumcision of the Iewes. This ceremonie was done principally to the sonnes of Kings and Noblemen: presently vpon their birth the Priests 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 in∣struments to spin, knit, and labour. This ceremonie continued foure dayes, being made before some Idoll.* They contracted marriage after their manner, whereof the Licenciate Pollo hath written a whole Treatise, and I will speake somewhat thereon hereafter. In other things their [ 30] customes and ceremonies haue some shew of reason. The Mexicans were married by the hands of their Priests in this sort. The Bridegroome and the Bride stood together before the Priest, who tooke them by the hands, asking them if they would marry; then hauing vnderstood their wills, he tooke a corner of the vaile wherewith the woman had her head couered, and a corner of the mans gowne the which he tyed together on a knot, and so led them thus tyed to the Bride∣groomes house, where there was a harth kindled, and then he caused the wife to goe seuen times about the harth, and so the married couple sate downe together, and thus was the marriage con∣tracted. The Mexicans were very jealous of the integritie of their wiues: so as if they found they were not as they ought to bee (the which they knew either by signes or dishonest wordes) they presently gaue notice thereof to their fathers and kinsfolks of their wiues, to their great shame [ 40] and dishonor, for that they had not kept good guard ouer them. When they went to the house they made an Inuentorie of all the man and wife brought together, of prouisions for the house, of land, of jewels and ornaments, which Inuentories euery father kept, for if it chanced they made any diuorce (as it was common amongst them when they agree not) they diuided their goods ac∣cording to the portion that euery one brought, euery one hauing libertie in such a case, to marry whom they pleased: and they gaue the Daughters to the Wife, and the Sonnes to the Husband. It was defended vpon paine of death, not to marry againe together, the which they obserued ve∣ry strictly. And although it seeme that many of their ceremonies agree with ours, yet differ they much for the great abomination they mingle therewithall. It is common and generall to haue vsually one of these three things, either Crueltie, Filthinesse, or Slouth: for all their cere∣monies [ 50] were cruell and hurtfull, as to kill men and to spill bloud; or filthy and beastly, as to eate and drinke to the name of their Idols, and also to pisse in the honour of them, carrying them vp∣on their shoulders, to anoint and besmeare themselues filthily, and to doe a thousand sorts of vil∣lanies, which were at the least, vaine, ridiculous, and idle, and more like the actions of children, then of men. Whereas the temporall power was greatest, there superstition hath most increa∣sed, as we see in the Realmes of Mexico and Cusco, where it is incredible to see the number of Idols they had:* for within the Citie of Mexico there were aboue three hundred. Mango Ingua Yupangui, amongst the Kings of Cusco, was he that most augmented the seruice of their Idols, in∣uenting a thousand kindes of sacrifices, feasts, and ceremonies. The like did King Iscoalt in [ 60] Mexico, who was the fourth King. There was also a great number of superstitions and sacrifices in other Nations of the Indians, as in the Prouince of Guatimala, at the Ilands in the new King∣dome, in the Prouince of Chille, and others that were like Commonwealths and Comminalties. But it was nothing in respect of Mexico and Cusco, where Satan was as in Rome, or in his Ierusalem.

Page  1045The Inguas Lords of Peru, had two kindes of Feasts. Some were ordinarie, which fell out in certayne moneths of the yeere: and others extraordinarie,* which were for certayne causes of importance, as when they did crowne a new King, when they beganne some warre of importance, when they had any great need of water or drought, or o∣ther like things. For the ordinary Feasts, wee must vnderstand, that euery moneth of the yeere they made Feasts, and diuers Sacrifices, and although all of them had this alike, that they offered a hundred sheepe: yet in colour, and in forme they are very diuers. In the first moneth which they call Rayme, which is the moneth of December, they made their first Feast, which was the principall of all others, and for that cause they called it Capacrayme, which is to [ 10] say, A rich and principall Feast. In this Feast they offered a great number of sheepe and Lambes in Sacrifice, and they burnt them with sweet wood, then they caused Gold and Siluer to bee brought vpon certayne sheepe, setting vpon them three Images of the Sunne, and three of the Thunder, the Father, the Sonne, and the Brother. In these Feasts they dedicated the Inguas chil∣dren, putting Guaras, or Ensignes vpon them, and they pierced their eares: then some old man did whip them with slings, and annoynted their faces with bloud, all in signe that they should be true Knights to the Ingua. No stranger might remayne in Cusco during this moneth, and this Feast, but at the end thereof they entred, and they gaue vnto them pieces of the paste of Mays with the bloud of the Sacrifice, which they did eate in signe of confederation with the Ingua, as hath beene said before. It is strange that the Deuill after his manner hath brought a Trinitie into Idolatry, for the three Images of the Sunne called Apomti, Churunti,* and Intiquaoqui which [ 20] signifieth Father and Lord Sunne, the Sonne Sunne, and the Brother Sunne. In the like manner they named the three Images of Chuquilla, which is the God that rules in the Region of the Ayre, where it Thunders, Raines and Snowes. I remember, that beeing in Cuquisaca, an ho∣nourable Priest shewed me an information, which I had long in my hands, where it was proo∣ued that there was a certayne Guaca or Oratory, whereas the Indians did worship an Idoll cal∣led Tangatanga, which they said was one in three, and three in one. Comming then to the Feast of the second moneth, which they called Camey, besides the Sacrifices which they made,* they did cast the ashes into the Riuer, following fiue or sixe leagues after, praying it to carry them into the Sea, for that the Virochoca should there receiue this present. In the third, fourth and [ 30] fift moneth, they offered a hundred blacke sheepe, speckled, and grey, with many other things, which I omit for being too tedious. The sixt moneth is called Hatuncuzqui Aymorey, which answereth to May, in the which they sacrificed a hundred sheepe more, of all colours: in this Moone and moneth, which is when they bring May from the fields into the house, they made a Feast, which is yet very vsuall among the Indians, and they doe call it Aymorey.*

This Feast is made comming from the Chacra or Farme vnto the house, saying certayne Songs, and praying that the Mays may long continue, the which they call Mamacora. They take a certayne portion of the most fruitfull of the Mays that growes in their Farmes, the which they put in a certayne Granier which they doe call Pirua, with certayne Ceremonies, watching three nights: they put this Mays in the richest garments they haue, and being thus wrapped and dres∣sed, [ 40] 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 meanes the Mays augments and is preserued. In this moneth they make a particular Sacrifice, and the Witches demand of this Pirua, if it hath strength sufficient to continue vntill the next yeere: and if it answeres No, then they carry this Mays to the Farme to burne, whence they brought it, according to euery mans power; then make they another Pirua, with the same Ceremonies, saying, that they renew it, to the end the Seed of Mays may not perish, and if it answers that it hath force sufficient to last longer, they leaue it vntill the next yeere. This foolish vanitie continueth to this day, and it is very common a∣mongst the Indians to haue these Piruas, and to make the Feast of Aymorey. The seuenth moneth answereth to Iune, and is called Aucaycuzqui Intiraymi, in it they made the Feast that is called Intiraymi, in the which they sacrificed a hundred sheepe called Guanacos, and said it was [ 50] the Feast of the Sunne. In this moneth they made many Images of Quinua wood carued,* all attired with rich garments, and they made their dancings which they doe call Cayo. At this Feast they cast flowers in the high wayes, and thither the Indians came painted, and their No∣blemen had small plates of Gold vpon their beards, and all did sing; we must vnderstand that this Feast falleth almost at the same time,* when as the Christians obserue the Solemnitie of the holy Sacrament, which doth resemble it in some sort, as in dancing, 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 Inti∣raymi. The eight moneth is called Chahua Huarqui, in the which they did burne a hundred sheep [ 60] more, all grey, of the colour of Viscacha, according to the former order, which moneth doth an∣swere to our Iuly. The ninth moneth was called Yapaguis, in which they burnt an hundred sheepe more, of a Chesnut colour; and they doe likewise kill and burne a thousand Cuyes, to the end that neither the Frost, the Ayre, the water▪ nor the Sunne should hurt their Farmes: and this moneth doth answere vnto August. The tenth moneth was called Coyarami, in the which Page  1046 they burnt a hundred white sheepe that had fleeces. In this moneth which answereth to Sep∣tember,* 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 hands, and saying, Let all harme goe away, striking one another with their Torches. They that did this, were called Panconcos: which being done, they went to the common Bath, to the Riuers and Fountaines, and euery one to his owne Bath, setting themselues to drinke foure dayes together. In this moneth the Mamacomas of the Sunne made a great number of small Loaues with the bloud of the Sacrifices, and gaue a piece to euery stranger; yea, they sent to euery Guaca throughout the Realme, and to many Curacas, in signe of confederation and loyaltie to the Sun and the Ingua, as hath beene said.

The Bathes, drunkennesse and some Relickes of this Feast Situa, remayne euen vnto this day, [ 10] in some places, with the Ceremonies a little different, but yet very secretly, for that these chife and principall Feasts haue ceased. The eleuenth moneth Homaraymi Punchaiquis, wherein they sacrficed a hundred sheepe more. And if they wanted water, to procure raine, they set a blacke sheepe tyed in the middest of a Plaine, powring much Chica about it, and giuing it nothing to eate vntill it rayned, which is practised at this day in many places, in the time of our October. The twelfth and last moneth was called Aymara, wherein they did likewise sacrifice a hun∣dred sheepe, and made the Feast called Raymicantara Raquis. In this moneth which answered to our Nouember, they prepared what was necessary for the Children that should bee made Noui∣ces, the moneth following, the Children with the old men made a certayne shew, with rounds and turnings: and this Feast was called Ituraymi, which commonly they make when it raines [ 20] 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 themselues thereunto, all the people fasted two dayes, during the which they did neither company with their wiues, nor eate any meate with Salt or Garlicke, nor drinke any Chica. All did assemble together in one place, where no stranger was admitted, nor any beast: they had Garments and Ornaments, which serued onely for this Feast. They marched very quietly in Procession, their heads couered with their Ve•les, sounding of Drummes, without speaking one to another. This continued a day and a night; then the day [ 30] following they danced 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 ancient Ceremony, yet commonly they make another which is very like, which they call Ayma, with Garments that serue onely to that end, and they make this kinde of Procession with their Drummes, hauing fasted before, then after they make good cheere, which they v∣sually doe in their vrgent necessities. And although the Indians forbeare to sacrifice beasts, or o∣ther things publikely, which cannot be hidden from the Spaniards, yet doe they still vse many Ceremonies that haue their beginnings from these Feasts and ancient Superstitions: for at this day they doe couertly make this Feast of Ytu, at the dances of the Feast of the Sacrament, in making the dances of Lyamallama, and of Guacon, and of others, according to their ancient Ce∣remonies. [ 40]

*THe Mexicans haue beene no lesse curious in their Feasts and Solemnities, which were of small charge, but of great effusion of mans bloud. We haue before spoken of the principall Feast of Vitziliputzli, after the which the Feast of Tezcalipuca was most solemnized. This Feast fell in May, and in their Kalender they called it Tozcolt: it fell euery foure yeere with the feast of Penance, where there was giuen full indulgence and remission of sinnes. In this day they did sacrifice a Captiue which resembled the Idoll Tezcalipuca, it was the nineteenth day of May: vpon the Euen 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, hauing first taken off his other Gar∣ments, which they kept with as much, or more reuerence then wee doe our Ornaments. There [ 50] were in the Coffers of the Idoll many Ornaments, Iewels, Earerings, and other Riches, as Bracelets, and precious Feathers which serued to no other vse, but to be there, and was worship∣ped as their God it selfe. Besides the Garment wherewith they worshipped the Idoll that day, they put vpon him certayne ensignes of Feathers, with fannes, shadowes and other things, be∣ing thus attired and furnished, they drew the Curtayn or Veile from before the doore, to the end he might be seene of all men: then came forth one of the chiefe of the Temple, attyred like to the Idoll, carrying flowres in his hand, and a Flute of earth▪ hauing a very sharpe sound, and tur∣ning 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 (shewing that both they that were present and absent did heare him) he put his finger into the Ai•e, and then gathe∣red [ 60] vp earth, which hee put in his 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, inuocating the darknesse of the night, and the winds, intreating them not to leaue them, nor to forget them, or else to take away Page  1047 their liues, and free them from the labours they endured therein. Theeues, Adulterers, and Murtherers, and all other offenders had great feare and heauinesse, whilest this Flute sounded; so as some could not dissemble nor hide their offences. By this meanes they all demanded no o∣ther thing of their God, but to haue their offences concealed, powring forth many teares, with great repentance and sorrow, offering great store of Incense to appease their Gods. The couragi∣ous and valiant men, and all the old Souldiers, that followed the art of Warre, hearing this Flute, demanded with great deuotion of God the Creator, of the Lord for whom we liue, of the Sun, and of other their Gods, that they would giue them victory against their enemies, & strength to take many Captiues, there with to honour their Sacrifices. This Ceremony was done ten dayes be∣fore [ 10] the Feast: During which ten dayes the Priest did sound this Flute, to the end that all might doe this worship in eating of earth, and demand of their Idoll what they pleased: they euery day made their Prayers, with their eyes lift vp to Heauen, and with sighs and groanings, as men that were grieued for their sinnes and offences. Although this contrition was onely for feare of the corporall punishment that was giuen them, and not for any feare of the eternall, for they certainly beleeued there was no such seuere punishment in the other life.* And therefore they offered themselues voluntarily to death, holding opinion that it is to all men an assured rest.

The first day of the Feast of this Idoll Tezcalipuca beeing come, all they of the Citie assem∣bled together in a Court, to celebrate likewise the Feast of the Kalender, whereof we haue al∣ready spoken, which was called Toxcoalth, which signifies A dry thing: which Feast was not [ 20] made to any other end, but to demand raine, in the same manner that wee solemnize the Rogati∣ons: and this Feast was alwayes in May, which is the time that they haue most need of raine in those Countreyes. They beganne to celebrate it the ninth of May, ending the nineteenth. The last day of the Feast the Priests drew forth a Litter well furnished with Curtaynes and Pendants of diuers fashions. This Litter had so many armes to hold by as there were Ministers to carrie it. All which came forth besmeered with blacke and long haire, halfe in tresses with white strings, and attyred in the liuery of the Idoll. Vpon this Litter they set the personage of the Idoll, appointed for this Feast, which they called the resemblance of their God Tezcalipuca, and taking it vpon their shoulders, they brought it openly to the foot of the staires: then came forth the young men and Maydens of the Temple, carrying a great coard wreathed of chaines [ 30] of roasted Mays, with the which they enuironed the Litter, and putting a chaine of the same about the Idols necke, and a Garland vpon his head. They called the coard Toxcalt, signifying the drought and barrennesse of the time. The young men came wrapped in red Curtaines, with Garlands and chaines of roasted Mays. The Maydes were clothed in new Garments, wearing chaines about theirs neckes of roasted Mays; and vpon their heads Mytres made of rods couered with this Mays, they had their feet couered 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 flowres in their hands. The Idoll being placed in his Litter, they strewed round about a great quantitie of the boughes of Manguey, the leaues whereof are large and pricking.

[ 40] This Litter being set vpon the religious mens shoulders, they carried it in Procession within the circuit of the Court, two Priests marching before with Censors, giuing often Incense to the Idoll; and euery time they gaue Incense, they lifted vp their armes as high as they could to the Idoll, and to the Sunne, saying, that they lifted vp their Prayers to Heauen, euen as the smoke ascended on high. Then all the people in the Court turned round to the place whither the Idoll went, euery one carrying in his hand new coards of the threed of the Manguey., a fadome long, with a knot at the end, and with them they whipped themselues vpon the shoulders▪ euen as they doe here vpon holy Thursday. All the wals of the Court and Battlements were full of boughes and flowres, so fresh and pleasant, as it did giue a great contentment. This Procession being ended, they brought the Idoll to his vsuall place of abode. Then came a great multitude of [ 50] people with flowres, dressed in diuers sorts, wherewith they filled the Temple and all the Court, so as it seemed the ornament of an Oratory. All this was put in order by the Priests, the young men administring these things vnto them from without. The Chappell or Chamber where the Idoll remayned was all this day open without any Veile.

This done, euery one came and offered Curtines, and pendants of Sandally, precious Stones, Iewels, Incence, sweet wood, Grapes, or eares of Mays, Quailes: and finally, all they were ac∣customed to offer in such solemnities. When as they offered Quailes (which was the poore mans offering) they vsed this ceremonie, they deliuered them to the Priests, who taking them, pulled off their heads, and cast them at the foote of the Altar, where they lost their bloud, and so they did of all other things which were offered. Euery one did offer meate and fruite accor∣ding [ 60] to their power, the 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, euery one to his village or house, leauing the feast suspended vntill after dinner. In the meane time, the yong Men and Maidens of the Temple, with their ornaments, were busied to serue the Idoll, with all that was appointed for him to eate: which meate was prepared by Page  1048 other women, who had made a vow that day to serue the Idoll. And therefore such as had made this vow, came by the point of day, offering themselues to the Deputies of the Temple, that they might command them what they would haue done, the which they did carefully per∣forme. They did prepare such variety of meates, as it was admirable. This meate being ready, and the houre of dinner come, all these Virgins went out of the Temple in procession, euery 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 habit, he was cloathed in a white Surples downe to the calues of his legges, vpon a doublet without sleeues of red leather, like to a iacket, he carried wings instead of sleeues, from the which hung broad ribbands, at the which did hang a small Calibasse or pumpion, which was couered with flowers, by little holes that were made in it, and within it were many superstitious things. This old man thus attyred, marched very [ 10] humbly and heauily before the preparation, with his head declining: and comming neere the foote of the staires, he made a great obeisance and reuerence. Then going on the one side, the Virgins drew neere with the meate, presenting it in order one after another, with great reue∣rence. This seruice presented, the old man returned as before, leading the Virgins into their conuent. 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 fiue dayes, eating onely once a day, and they had also abstained from their wiues, not once going out of the Temple in these fiue dayes. During the which they did whip themselues rigorously with cords; they did eate of this diuine meate (for so they called it) what they could, was it Lawfull for any other to eate thereof. All the people hauing dined, they assembled againe [ 20] in the court to see the end of the feast, whither they brought a captiue, which by the space of a whole yeare, had represented the Idoll, being attired, decked, and honoured, as the Idoll it selfe, and doing all reuerence vnto him, they deliuered him into the hands of the sacrificers, who at that instant presented themselues, taking him by the feete and hands. The Pope did open his stomacke, and pull out his heart, then did he lift vp his hand as high as he could, shewing it to the Sunne, and to the Idoll, as hath beene said. Hauing thus sacrificed him that represented the Idoll, they went into a holy place appointed 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 [ 30] round about them. They did not vsually kill any other men that day, but him that was sacrifi∣ced, yet euery fourth yeare they had others with him, which was in the yeare of Iubile and full pardons. After Sunne set, euery one being satisfied with sounding, eating, and drinking, the Vir∣gins went all to their conuent, they tooke great dishes of earth full of bread mixt with hony, co∣uered 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 hauing 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 hands, who began to runne as fast as they could to the top of the staires of the Temple, who should come first to the dishes of the collation. The Elders or chiefe Priests obserued him [ 40] that came first, second, third, and fourth, without regarding the rest. This collation was like∣wise all carried away by the yong men, as great Relicks. This done, the foure that arriued first were placed in the midst of the Ancients of the Temple, bringing them to their chambers with much honour, praising them, and giuing them ornaments; and from thence forth they were re∣spected and reuerenced as men of marke. The taking of this collation being ended, and the feast celebrated with much ioy and noise, they dismissed all the yong men and maides which had ser∣ued 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 bottomes of rushes and hearbs in their hands, which they cast at them, mocking and laughing, as of them that came from the seruice of the Idoll: they had liberty then to dispose of themselues at their plea∣sure, [ 50] and thus the Feast ended.

*ALthough I haue spoken sufficiently of the seruice the Mexicans did vnto their gods; yet will I speake something of the feast they called Quetzacoalt, which was the god of riches, the which was solemnised in this manner. Fortie dayes before the Marchants bought a slaue well proportioned, without any fault or blemish, either of sicknesse or of hurt, which they did attire with the ornaments of the Idoll, that he might represent it forty dayes. Before his cloathing they did clense him, washing him twice in a lake, which they called the lake of the gods; and being purified, they attired him like the Idoll. During these forty dayes, he was much respected for his sake whom he represented. By night they did imprison him (as hath [ 60] beene said) lest he should flye, and in the morning they tooke him out of prison, setting him vpon an eminent place, where they serued him, giuing him exquisite meates to eate. After he had eaten, they put a chaine of flowers about his necke, and many nosegaies in his hand. He Page  1049 had a well appointed guard, with much people to accompany him. When he went through the Citie, he went dancing and singing through all the streetes, that he might be knowne for the resemblance of their god, and when he 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 Ancients of the Temple, came vnto him nine dayes before the feast, and humbling themselues before him, they said with a low and submisse voyce, Sir, you must vnderstand that nine dayes hence the exercise of dancing and singing doth end, and thou must then dye; and then he must an∣swer, •n a good houre. They call this ceremony, Neyola Maxiltleztli, which is to say, the ad∣uertisement: and when they did thus aduertise him, they tooke very carefull heede whither he [ 10] were said, or if he danced as ioyfully as he was accustomed, the which if he did not as cheere∣fully as they desired, they made a foolish superstition in this manner. They presently tooke the sacrificing rasors, the which they washed and clensed from the bloud of men, which remained of the former sacrifices. Of this washing they made a drinke mingled with another liquor made of Cacao, giuing it him to drinke; they said that this would make him forget what had beene said vnto him, and would make him in a manner insensible, returning to his former dancing and mirth. They said moreouer, that he would offer himselfe cheerefully to death, being inchanted with this drinke. The cause why they sought to take from him this heauinesse, was, for that they held it for an ill augure, and a fore-telling of some great harme. The day of the Feast being come, after they had done him much honour, sung, and giuen him incense, the sacrificers tooke [ 20] him about midnight and did sacrifice him, as hath beene said, offering his heart vnto the Moone, the which they did afterwards cast against the Idoll, letting the body fall to the bottome of the staires of the Temple, where such as had offered him tooke him vp, which were the Marchants, whose feast it was. Then hauing carried him into the chiefest mans house amongst them, the body was drest with diuers sawces, to celebrate (at the breake of day) the banquet and dinner of the feast, hauing 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 slaues, who were bound euery yeere to offer one, for the resemblance of their god. This Idoll was one of the most hono∣red in all the Land: and therefore the Temple where he was, was of a great authoritie.* There [ 30] were threescore staires to ascend vp vnto it, and on the top was a Court of an indifferent large∣nesse, very finely drest and plastered, in the midst whereof, was a great round thing like •nto an Ouen, hauing the entrie low and narrow: so as they must stoope very low that 〈◊〉 enter unto it. This Temple had Chambers and Chappels as the rest, where there were conuents of Priests, yong Men, Maides, and Children, as hath beene said: and there was one Priest alone re∣sident continually, the which they changed weekely: For although there were in euery one of these Temples, three or foure Curates or Ancients, yet did euery one serue his weeke without parting.* His charge that weeke (after he had instructed the children) was to strike vp a Drum euery day at the Sunne-setting, to the same end that we are accustomed to ring to Euensong. This Drum was such as they might heare the house sound thereof throughout all the parts of the [ 40] Citie, then euery man shut vp his merchandise, and retired vnto his house, and there was so great a silence, as there seemed to be no liuing creature in the Towne. In the morning when as the day began to breake, they began to sound the Drum, which was a signe of the day beginning, so as trauellers and strangers attended this signall to begin their iournies, for till that time it was not lawfull to goe out of the Citie.

There was in this Temple a Court of reasonable greatnesse, in the which they made great dances, and pastimes, with games or comedies the day of the Idols feast; for which purpose there was in the middest of this court a Theatre of thirty foote square very finely decked and trim∣med, the which they decked with flowers that day, with all the art and inuention that might be, being inuironed round with Arches of diues flowers and feathers, and in some places there [ 50] were tied many small Birds, Conies, and other tame beasts. After dinner all the people assem∣bled in this place, and the Players presented themselues and plaied Comedies,* some counterfeit the deafe, and the rheumatike, others the lame, some the blinde, and without hands, which came to seeke for cure of the Idoll, the deafe answered confusedly, the rheumaticke did cough, the lame halted, telling their miseries and griefes, wherewith they made the people to laugh; others come forth in the forme of little beasts, some were attired like Snailes, others like Toades, and some like Lizards: then meeting together, they told their offices, and euery one retyring to his place, they sounded on small flutes, which was pleasant to heare. They likewise counter∣feited Butterflies and small Birds of diuers 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 [ 60] of the Temple drew them forth with instruments of musicke. In the meane time they vsed ma∣ny pleasant speeches, some in propounding, others in defending, wherewith the assistants were pleasantly intertained. This done, they made a Maske or Mummerie with all these personages, and so the Feast ended: the which were vsually done in their prin∣cipall Feasts.