The condition of the Indians of this Country of Guatemala is as sad, and as much to bee pitied as of any Indians in America, for that I may say it is with them in some sort, as it was with Israel in Egypt, of whom it is said, Exod. 1. 7. They were fruitfull and increased abundantly, and multiplied, and waxed exceeding mighty, and the land was filled with them, and therefore Pharaoh said unto his people, Vers. 10. Let us deale wisely with them, lest they multiply, and it come to passe, that when there falleth out any Warre, they joyne also unto our enemies, and fight against us. Therefore they did set over them taskemasters, to afflict them with their burdens, and they made their lives bitter with bondage, in morter and in brick, and in all manner of service in the field; and all their service wherein they made them serve was with rigor. Though it is true, there ought not to be any comparison made betwixt the Israelites and the Indians, those being Gods people, these not as yet; neverthelesse the comparison may well hold in the oppression of the one and the other, and in the manner and cause of the oppression, that being with bitternesse, rigour, and hard bondage, and lest they should multiply and increase too much. Certain it is, these Indians suffer great oppression from the Spaniards, live in great bitternesse, are under hard bondage, and serve with great rigor; and al this, because they are at least a thousand of them for one Spaniard, they daily multiply and increase, in children and wealth, and therefore are feared lest they should be too mighty, and either rise up of themselves, or joyn themselves to any enemy against their oppressors; for both which fears and jealousies, they are not allowed the use of any weapons or armes, no not their bows and arrows, which their ancestors formerly used; so that as hereby the Spaniards are secured from any hurt or annoyance from them as an unarmed people; so may any other nation, that shall be incouraged to invade that land, be secure also from the Indians, & consequently the Spaniards own policy for themselves against the Indians may be their greatest ruine, and destruction, being a great people and yet no people; for the abundance of their Indians would be to them as no people; and they themselves, (who out of their few Towns and Cities live but here and there, too thinly scattered upon so great and capacious a land) would be but a handfull for any reasonable Army; and of that handfull very few would be found able or fitting men; and those able men would do little without the help of guns and ordnance; and if their own oppressed people, Black-mores and Indians (which themselves have alwaies feared) should side against them, soon would they be swallowed up both from within and from without. And by this it may easily appear how ungrounded they are, who say, it is harder to conquer America now then in Cortez his time, for that there are now both Spaniards and Indians to fight against, and then there were none but bare and naked Indians. This I say is a false ground; for then there were Indians trained up in wars one against another, who knew wel to use their bows and arrows, and darts, and other weapons, and were desperate in their fights and single combats, as may appear out of the histories of them; but now they are cowardized, oppressed, unarmed, soon frighted with the noise of a musket, nay with a sowre and grim look of a Spaniard, so from them there is no fear; neither can there be from the Spaniards, who from all the vast dominions of Guatemala are not able to raise five thousand able fighting men, nor to defend so many passages as lie open in severall parts of that Country, which the wider and greater it is, might be advantagious to an enemy, and while the Spaniard in one place might oppose his strength, in many other places might his land be over-run by a foraine nation; nay by their owne slaves the Black-mores, who doubtlesse to be set at liberty would side against them in any such occasion; and lastly, the Criolians who also are sore oppressed by them, would rejoyce in such a day, and yeeld rather to live with freedome and liberty under a forain people, then to be longer oppressed by those of their own blood.
The miserable condition of the Indians of that Country is such, that though the Kings of Spain have never yeelded to what some would have, that they should be slaves, yet their lives are as full of bitternesse as is the life of a slave. For which I have known my selfe some of them that have come home from toyling and moyling with Spaniards, after many blowes, some wounds, and little or no wages, who have sullenly and stubbornly lain down upon their beds, resolving to die rather then to live any longer a life so slavish, and have refused to take either meat or drinke, or any thing else comfortable and nourishing, which their wives have offered unto them, that so by pining and starving they might consume themselves. Some I have by good perswasions encouraged to life rather then to a voluntary and wilfull death; others there have been that would not be perswaded, but in that wilfull way have died. The Spaniards that live about that Country (especially the farmers of the valley of Mixco, Pinola, Petapa, Amatitlan, and those of the Sacatepeques) alleadge that all their trading, and farming, is for the good of the Common-wealth, and therefore whereas there are not Spaniards enough for so ample and large a Countrey to doe all their work, and all are not able to buy slaves and Blackmores, they stand in need of the Indians help to serve them for their pay and hire; whereupon it hath been considered, that a partition of Indian labourers be made every Monday, or Sonday in the afternoon to the Spaniards, according to the farmes they occupie, or acording to their severall employments, calling, and trading with Mules, or any other way. So that for such and such a district there is named an officer, who is called Juez Repartidor, who according to a List made of every farme, house, and person, is to give so many Indians by the week. And here is a doore opened to the president of Guatemala, and to the Judges to provide well for their meniall servants, whom they commonly appoint for this office, which is thus performed by them. They name the Town and place of their meeting upon Sonday or Monday, to the which themselves and the Spaniards of that district do resort. The Indians of the severall Towns are to have in a readinesse so many labourers as the Court of Guatemala hath appointed to be weekly taken out of such a Towne, who are conducted by an Indian officer to the Towne of generall meeting; and when they come thither with their tooles, their spades, shovels, bils, or axes, with their provision of victuals for a week (which are commonly some dry cakes of Maiz, puddings of frixoles, or French beanes, and a little Chile or biting long pepper, or a bit of cold meat for the first day or two) and with beds on their backes (which is only a course woollen mantle to wrap about them when they lye on the bare ground) then are they shut up in the Towne-house, some with blowes, some with spurnings, some with boxes on the eare, if presently they goe not in. Now all being gathered together, and the house filled with them, the Juez Repartidor or officer, calls by the order of the List such and such a Spaniard, and also calls out of the house so many Indians as by the Court are commanded to be given him (some are allowed three, some foure, some ten, some fifteen, some twenty, according to their employments) and delivereth unto the Spaniard his Indians, and so to all the rest, till they be all served; who when they receive their Indians, take from them a toole, or their mantles; to secure them that they run not away; and for every Indian delivered unto them, they give unto the Juez Repartidor or officer, halfe a Riall, which is three pence an Indian for his fees, which mounteth yeerly to him to a great deale of money; for some officers make a partition or distribution of four hundred, some of two hundred, some of three hundred Indians, every week, and carrieth home with him so many halfe hundred Rials for one, or halfe a daies worke. If complaint be made by any Spaniard that such and such an Indian did run away from him, and served him not the week past, the Indian must be brought, and surely tied to a post by his hands in the Market place, and there be whipped upon his bare backe. But if the poor Indian complaine that the Spaniards cousened and cheated him of his shovell, axe, bill, mantle, or wages, no justice shall be executed against the cheating Spaniard, neither shall the Indian be righted, though it is true the order runs equally in favour of both Indian and Spaniard. Thus are the poore Indians sold for three pence a peece for a whole weeks slavery, not permitted to goe home at nights unto their wives, though their worke lie not above a mile from the Town where they live; nay some are carried ten or twelve miles from their home, who must not returne till Saturday night late, and must that week do whatsoever their Master pleaseth to command them. The wages appointed them will scarce find them meat and drinke, for they are not allowed a Riall a day, which is but sixpence, and with that they are to find themselves, but for six daies worke and diet they are to have five Rials, which is halfe a crowne. This same order is observed in the City of Guatemala, and Townes of Spaniards, where to every family that wants the service of an Indian or Indians, though it be but to fetch water and wood on their backs, or to goe of arrants, is allowed the like service from the neerest Indian Townes. It would grieve a Christians heart to see how by some cruell Spaniards in that weeks service, those poor wretches are wronged and abused; some visiting their wives at home, whilst their poore husbands are digging and delving; others whipping them for their slow working, others wounding them with their swords, or breaking their heads for some reasonable and well grounded answer in their own behalfe, others stealing from them their tooles, others cheating them of halfe, others of all their wages, alleadging that their service cost them halfe a Riall, and yet their worke not well performed. I knew some who made a common practice of this, when their wheat was sowne, and they had little to do for the Indians; yet they would have home as many as were due unto their farme, and on Monday and Tuesday would make them cut and bring them on their backes as much wood as they needed all that week, and then on Wednesday at noon (knowing the great desire of the Indians to goe home to their wives, for the which they would give any thing) would say unto them, What will you give me now, if I let you goe home to doe your own worke? whereunto the Indians would joyfully reply and answer, some that they would give a Riall, others two Rials, which they would take and send them home, and so would have much worke done, wood to serve their house a week, and mony as much as would buy them meat, and Cacao for Chocolatte two weeks together; and thus from the poor Indians doe those unconscionable Spaniards practice a cheap and lazy way of living. Others will sell them away for that week unto a neighbour that hath present need of worke, demanding Rials a piece for every Indian, which he that buyeth them, will be sure to defray out of their wages. So likewise are they in a slavish bondage and readinesse for all passengers and travellers, who in any Towne may demand unto the next Towne as many Indians do goe with his Mules, or to carry on their backes a heavy burthen as he shall need, who at the journeys end will pick some quarrell with them, and so send them back with blowes and stripes without any pay at all. A Petaca, or leatherne Trunke, and chest of above a hundred weight, they will make those wretches to carry on their backs a whole day, nay some two or three daies together, which they doe by tying the chest on each side with ropes, having a broad leather in the middle, which they crosse over the forepart of their head, or over their forehead, hanging thus the waight upon their heads and browes, which at their journeys end hath made the blood stick in the foreheads of some, galling and pulling off the skin, and marking them in the fore-top of their heads, who as they are called Tamemez, so are easily known in a Towne by their baldnesse, that leather girt having worn off all their hair. With these hard usages, yet do those poor people make a shift to live amongst the Spaniards, but so that with anguish of heart they are still crying out to God for justice, and for liberty, whose only comfort is in their Preists and Friers, who many times doe quiet them when they would rise up in mutiny, and for their owne ends doe often prevaile over them with fair and cunning perswasions, to bear and suffer for Gods sake, and for the good of the Common-wealth that hard task and service which is laid upon them. And though in all seasons, wet and dry, cold and hot, and in all wayes plain and mountainous, green and dirty, dusty and stony, they must performe this hard service to their commanding Masters, their apparell and cloathing is but such as may cover the nakednesse of their body, nay in some it is such torne rags as will not cover halfe their nakednesse. Their ordinary cloathing is a paire of linnen or woollen drawers broad and open at the knees, without shooes (though in their journeys some will put on leatherne sandals to keep the soles of their feet) or stockins, without any doublet, a short course shirt, which reacheth a little below their waste, and serves more for a doublet then for a shirt, and for a cloake a woollen or linnen mantle, (called Aiate) tied with a knot over one shoulder, hanging down on the other side almost to the ground, with a twelve penny or two shilling hat, which after one good shower of raine like paper falls about their necks and eies; their bed they carry sometimes about them, which is that woollen mantle wherewith they wrap themselves about at night, taking off their shirt and drawers, which they lay under their head for a pillow; some will carry with them a short, slight, and light Mat to lie, but those that carry it not with them, if they cannot borrow one of a neighbour, lie as willingly in their mantle upon the bare ground, as a Gentleman in England upon a soft down-bed, and thus doe they soundly sleep, and lowdly snort after a daies worke, or after a daies journey with a hundred weight upon their backs. Those that are of the better sort, and richer, and who are not employed as Tamemez to carry burthens, or as Labourers to work for Spaniards, but keep at home following their own farmes, or following their owne Mules about the Country, or following their trades and callings in their shops, or governing the Townes, as Alcaldes, or Alguaziles, officers of justice, may goe a little better apparelled, but after the same manner. For some will have their drawers with a lace at the bottom, or wrought with some coloured Silke or Crewel; so likewise the mantle about them, shall have either a lace, or some work of birds on it, some will wear a cut linnen doublet, others shooes, but very few stockins or bands about their neckes; and for their beds, the best Indian Governour, or the richest, who may be worth four or five thousand Duckats, will have little more then the poor Tamemez; for they lie upon boards, or Canes bound together, and raised from the ground, whereon they lay a broad and handsome Mat, and at their heads for man and wife two little stumps of wood for bolsters, whereon they lay their shirts and mantles and other cloaths for pillowes, covering themselves with a broader blanket then is their mantle, and thus hardly would Don Bernabe de Guzman the Governour of Petapa lie, and so doe all the best of them. The womens attire is cheap and soon put on; for most of them also go barefoot, the richer and better sort wear shooes, with broad ribbons for shooe-strings, and for a petticote, they tie about their waste a woollen mantle, which in the better sort is wrought with divers colours, but not sowed at all, pleated or gathered in, but as they tie it with a list about them; they wear no shift next their body, but cover their nakednesse with a kind of surplice (which they call Guaipil) which hangs loose from their shoulders down a little below their waste, with open short sleeves, which cover halfe their armes; this Guaipil is curiously wrought, especially in the bosome, with Cotton, or feathers. The richer sort of them wear bracelets and bobs about their wrists and necks; their hair is gathered up with fillets, without any quaife or covering, except it be the better sort. When they goe to Church or abroad, they put upon their heads a vaile of linnen, which hangeth almost to the ground, and this is that which costs them most of all their attire, for that commonly it is of Holland or some good linnen brought from Spain, or fine linnen brought from China, which the better sort wear with a lace about. When they are at home at work they commonly take off their Guaipil, or surplice, discovering the nakednesse of their breasts and body. They lie also in their beds as doe their husbands, wrapped up only with a mantle, or with a blanket. Their houses are but poore thatched cottages, without any upper roomes, but commonly one or two only roomes below, in the one they dresse their meat in the middle of it, making a compasse for fire, with two or three stones, without any other chimney to convey the smoak away, which spreading it selfe about the roome filleth the thatch and the rafters so with sut, that all the roome seemeth to be a chimney. The next unto it, is not free from smoak and blacknesse, where sometimes are four or five beds according to the family. The poorer sort have but one room, where they eat, dresse their meat, and sleep. Few there are that set any lockes upon their dores, for they fear no robbing nor stealing, neither have they in their houses much to lose, earthen pots, and pans, and dishes, and cups to drinke their Chocolatte, being the chief commodities in their house. There is scarce any house which hath not also in the yard a stew, wherein they bath themselves with hot water, which is their chief physick when they feel themselves distempered. Among themselves they are in every Town divided into Tribes, which have one chief head, to whom all that belong unto that Tribe, doe resort in any difficult matters, who is bound to aid, protect, defend, counsell, and appear for the rest of his Tribe before the officers of justice in any wrong that is like to be done unto them. When any is to be married, the father of the son that is to take a wife out of another Tribe, goeth unto the head of his Tribe to give him warning of his sons marriage with such a maid. Then that head meets with the head of the maids Tribe, and they conferre about it. The businesse commonly is in debate a quarter of a yeer; all which time the parents of the youth or man are with gifts to buy the maid; they are to be at the charges of all that is spent in eating and drinking, when the heads of the two Tribes doe meet with the rest of the kindred of each side, who sometimes sit in conference a whole day, or most part of a night. After many dayes and nights thus spent, and a full triall being made of the one and other sides affection, if they chance to disagree about the marriage, then is the Tribe and parents of the maid to restore back all that the other side hath spent and given. They give no portions with their daughters, but when they die, their goods and lands are equally divided among their sons. If any one want a house to live in, or will repair and thatch his house anew, notice is given to the heads of the Tribes, who warn all the Town to come to help in the work, and every one is to bring a bundle of straw, and other materials, so that in one day with the helpe of many they finish a house, without any charges more then of Chocolatte, which they minister in great cups as big as will hold above a pint, not putting in any costly materials, as doe the Spaniards, but only a little Anniseed, and Chile, or Indian pepper; or else they halfe fill the cup with Attolle, and powre upon it as much Chocolatte as will fill the cup and colour it. In their diet the poorer sort are limited many times to a dish of Frixoles, or Turkey beanes, either black or white (which are there in very great abundance, and are kept dry for all the yeer) boyled with Chile; and if they can have this, they hold themselves well satisfied; with these beanes, they make also dumplins, first boyling the bean a little, and then mingling it with a masse of Maiz, as we do mingle Currants in our cakes, and so boile again the frixoles with the dumplin of Maiz masse, and so eat it hot, or keep it cold; but this and all whatsoever else they eat, they either eat it with green biting Chile, or else they dip it in water and salt, wherein is bruised some of that Chile. But if their means will not reach to frixoles, their ordinary fare and diet is, their Tortilla's (so they call thin round cakes made of the dow and Masse of Maiz) which they eat hot from an earthen pan, whereon they are soon baked with one turning over the fire; and these they eat alone either with Chile and salt, and dipping them in water and salt with a little bruised Chile. When their Maiz is green and tender, they boil some of those whole stalkes or clusters, whereon the Maiz groweth with the leaf about, and so casting a little salt about it, they eat it. I have often eate of this, and found it as dainty as our young green pease, and very nourishing, but it much increaseth the blood. Also of this green and tender Maiz they make a Furmity, boiling the Maiz in some of the milke which they have first taken out of it by bruising it. The poorest Indian never wants this diet, and is well satisfied, as long as his belly is thorowly filled. But the poorest that live in such Townes where flesh meat is sold, will make a hard shift, but that when they come from worke on Saturday night, they will buy one halfe Riall, or a Riall worth of fresh meat to eat on the Lords day. Some will buy a good deal at once, and keep it long by dressing it into Tassajo's, which are bundles of flesh, rowled up and tied fast; which they doe, when for examples sake they have from a leg of beefe sliced off from the bone all the flesh with the knife, after the length, forme, and thinnesse of a line, or rope. Then they take the flesh and salt it, (which being sliced and thinly cut, soon takes salt) and hang it up in their yards like a line from post to post, or from tree to tree, to the wind for a whole week, and then they hang it in the smoak another week, and after rowle it up in small bundles, which become as hard as a stone, and so as they need it, they wash it, boyl it and eat it. This is America's powdered beef, which they call Tassajo, whereof I have often eaten, and the Spaniards eat much of it, especially those that trade about the Countrey with Mules; nay this Tassajo is a great commodity, and hath made many a Spaniard rich, who carry a Mule or two loaden with these Tassajo's in small parcels and bundles to those Townes where is no flesh at all sold, and there they exchange them for other commodities among the Indians, receiving peradventure for one Tassajo or bundle, (which cost them but the halfe part of a farthing) as much Cacao, as in other places they sell for a Riall or sixpence. The richer sort of people will fare better, for if there be fish or flesh to bee had, they will have it, and eat most greedily of it; and will not spare their fowls and Turkeys from their own bellies. These also will now and then get a wild Dear, shooting it with their bows and arrows. And when they have killed it, they let it lie in the wood in some hole or bottom covered with leaves for the space of about a week, untill it stinke and begin to be full of wormes; then they bring it home, cut it out into joynts, and parboil it with an herbe which groweth there somewhat like unto our Tanzy, which they say sweetneth it again, and maketh the flesh eat tender, and as white as a peice of Turkey. Thus parboiled, they hang up the joynts in the smoke for a while, and then boyle it again, when they eat it, which is commonly dressed with red Indian pepper; and this is the Venison of America, whereof I have sometimes eaten, and found it white and short, but never durst be too bold with it, not that I found any evill taste in it, but that the apprehension of the wormes and maggots which formerly had been in it, troubled much my stomack. These Indians that have little to doe at home, and are not employed in the weekly service under the Spaniards in their hunting, will looke seriously for Hedge-hogs, which are just like unto ours, though certainly ours are not meat for any Christian. They are full of pricks and brisles like ours, and are found in woods and fields, living in holes, and as they say feed upon nothing but Amits and their egs, and upon dry rotten sticks, herbes, and roots; of these they eat much, the flesh being as white and sweet as a Rabbit, and as fat as is a January hen kept up and fatted in a Coope. Of this meat I have also eaten, and confesse it is a dainty dish there, though I will not say the same of a Hedge-hog here; for what here may be poyson, there may be good and lawfull meate, by some accidentall difference in the creature it selfe, and in that which it feeds upon, or in the temper of the air and climate. This meat not only the Indians but the best of the Spaniards feed on it; and it is so much esteemed of, that because in Lent they are commonly found, the Spaniards will not be deprived of it, but do eat it also then, alleadging that it is no flesh (though in the eating it be in fatnesse and in taste, and in all like unto flesh) for that it feeds not upon any thing that is very nourishing, but chiefly upon Amits egs, and dry sticks. It is a great point of controversie amongst their Divines, some hold it lawfull, others unlawfull for that time; it seems the pricks and brisles of the Indian Hedge-hog prick their consciences with a foolish scruple. Another kind of meat they feed much on which is called Iguana; of these some are found in the waters, others upon the land. They are longer then a Rabbit, and like unto a Scorpion, with some green, some black scales on their backes. Those upon the land will run very fast, like Lizards, and will climbe up trees like Squerrils, and breed in the roots of trees or in stone walls. The sight of them is enough to affright one; and yet when they are dressed and stewed in broth with a little spice, they make a dainty broth, and eat also as white as a Rabbit, nay the middle bone is made just like the backe bone of a Rabbit. They are dangerous meat, if not throughly boiled, and they had almost cost mee my life for eating too much of them, not being stewed enough. There are also many water and land Tortoi's, which the Indians find out for themselves, and also relish exceeding well unto the Spaniards palate. As for drinking, the Indians generally are much given unto it; and drinke if they have nothing else, of their poore and simple Chocolatte, without Sugar or many compounds, or of Atolle, untill their bellies bee ready to burst. But if they can get any drink that will make them mad drunk, they will not give it over as long as a drop is left, or a penny remaines in their purse to purchase it. Among themselves they use to make such drinks as are in operation far stronger then wine, and these they confection in such great Jarres as come from Spain; wherein they put some little quantity of water, and fill up the Jar with some Melasso's, or juyce of the Sugar Cane, or some hony for to sweeten it; then for the strengthning of it, they put roots and leaves of Tobacco, with other kinde of roots which grow there, and they know to bee strong in operation, nay in some places I have known where they have put in a live Toad, and so closed up the Jarre for a fortnight, or moneths space, till all that they have put in him, be throughly steeped and the toad consumed, and the drink well strengthned, then they open it, and call their friends to the drinking of it, (which commonly they doe in the night time, lest their Preist in the Towne should have notice of them in the day) which they never leave off, untill they bee mad, and raging drunke. This drink they call Chicha, which stinketh most filthily, and certainly is the cause of many Indians death, especially where they use the toads poyson with it. Once I was informed living in Mixco, of a great meeting that was appointed in an Indians house; and I took with mee the Officers of Justice of the Town, to search that Indians house, where I found foure Jarres of Chicha not yet opened, I caused them to be taken out, and broken in the street before his doore, and the filthy Chicha to be poured out, which left such a stinking sent in my nostrils, that with the smell of it, or apprehension of its loathsomenesse, I fell to vomiting, and continued sick almost a whole week after.
Now the Spaniards knowing this inclination of the Indians unto drunkennesse, doe herein much abuse and wrong them; though true it is, there is a strict order, even to the forfeiting of the wine of anyone who shall presume to sell wine in a Towne of Indians, with a mony mulct besides. Yet for all this the baser and poorer sort of Spaniards for their lucre and gaine contemning authority, will goe out from Guatemala, to the Towns of Indians about, and carry such wine to sell and inebriate the Natives as may bee very advantagious to themselves; for of one Jarre of wine, they will make two at least, confectioning it with hony and water, and other strong drugs which are cheap to them, and strongly operative upon the poore and weak Indians heads, and this they will sell for currant Spanish wine, with such pint and quart measures, as never were allowed by Justice Order, but by themselves invented. With such wine they soone intoxicate the poore Indians, and when they have made them drunk, then they will cheat them more, making them pay double for their quart measure; and when they see they can drinke no more, then they will cause them to ly down and sleep, and in the meane while will pick their pockets. This is a common sinne among those Spaniards of Guatemala, and much practised in the City upon the Indians, when they come thither to buy or sell. Those that keep the Bodegones (so are called the houses that sell wine, which are no better then a Chandlers shop, for besides wine they sell Candles, Fish, Salt, Cheese and Bacon) will commonly intice in the Indians, and make them drunk, and then pick their pockets, and turne them out of doores with blowes and stripes, if they will not fairly depart. There was in Guatemala in my time one of these Bodegoners, or shopkeeper of wine and small ware, named Joan Ramos, who by thus cheating and tipling poore Indians (as it was generally reported) was worth two hundred thousand duckates, and in my time gave with a daughter that was married, eight thousand Duckats. No Indian should passe by his doore, but he would call him in, and play upon him as aforesaid. In my time a Spanish Farmer, neighbour of mine in the Valley of Mixco, chanced to send to Guatemala his Indian servants with half a dozen mules loaden with wheat to a Merchant, with whom hee had agreed before for the price, and ordered the money to bee sent unto him by his servant (whom hee had kept six yeers, and ever found him trusty) the wheat being delivered, and the money received (the which mounted to ten pound, sixteen shillings, every mule carrying six bushels, at twelve Rials a bushel, as was then the price) the Indian with another Mate of his walking along the streets to buy some small commodities, passed by John Ramos his shop, or Bodegon, who enticing him and his Mate in, soone tripped up their heals with a little confectioned wine for that purpose, and tooke away all his mony from the intruded Indian, and beat them out of his house; who thus drunk being forced to ride home, the Indian that had received the money, fell from his mule, and broke his neck; the other got home without his Mate, or money. The Farmer prosecuted John Ramos in the Court for his money, but Ramos being rich and abler to bribe, then the Farmer, got off very well, and so had done formerly in almost the like cases. These are but peccadillo's among those Spaniards, to make drunke, rob, and occasion the poor Indians death; whose death with them is no more regarded nor vindicated, then the death of a sheep or bullock, that falls into a pit. And thus having spoken of apparrell, houses, eating and drinking, it remaines that I say somewhat of their civility, and Religion of those who lived under the Government of the Spaniards. From the Spaniards they have borrowed their Civill Government, and in all Townes they have one, or two Alcaldes, with more or lesse Regidores, (who are as Aldermen or Jurates amongst us) and some Alguaziles, more or lesse, who are as Constables, to execute the orders of the Alcalde, (who is a Maior) with his Brethren. In Towns of three or four hundred Families, or upwards, there are commonly two Alcaldes, six Regidores, two Alguaziles Maiors, and six under, or petty Alguaziles. And some Towns are priviledged with an Indian Governour, who is above the Alcaldes, and all the rest of the Officers. These are changed every yeer by new election, and are chosen by the Indians themselves, who take their turnes by the tribes or kindreds, whereby they are divided. Their offices begin on New-Yeers day, and after that day their election is carryed to the City of Guatemala (if in that district it bee made) or else to the heads of Justice, or Spanish Governours of the severall Provinces, who confirm the new Election, and take account of the last yeers expences made by the other Officers, who carry with them their Town-Book of accounts; and therefore for this purpose every Town hath a Clerk, or Scrivener, called Escrivano, who commonly continueth many yeers in his office, by reason of the paucity and unfitnesse of Indian Scriveners, who are able to bears such a charge. This Clerk hath many fees for his writings and informations, and accounts, as have the Spaniards, though not so much money or bribes, but a small matter, according to the poverty of the Indians. The Governour is also commonly continued many yeers, being some chief man among the Indians, except for his misdemeanours hee bee complained of, or the Indians in generall doe all stomack him.
Thus they being setled in a civill way of government, they may execute justice upon all such Indians of their Town as doe notoriously and scandalously offend. They may imprison, fine, whip, and banish, but hang and quarter they may not; but must remit such cases to the Spanish Governour. So likewise if a Spaniard passing by the Town, or living in it, doe trouble the peace, and misdemean himself, they may lay hold on him, and send him to the next Spanish Justice, with a full information of his offence, but fine him, or keep him about one night in Prison they may not. This order they have against Spaniards, but they dare not execute it, for a whole Town standeth in awe of one Spaniard, and though hee never so hainously offend, and bee unruly, with oathes, threatnings, and drawing of his sword, hee maketh them quake and tremble, and not presume to touch him; for they know if they doe, they shall have the worst, either by blowes, or by some mis-information, which hee will give against them. And this hath been very often tried, for where Indians have by virtue of their order indeavoured to curbe an unruly Spaniard in their Town, some of them have been wounded, others beaten, and when they have carried the Spaniard before a Spanish Justice and Governour, hee hath pleaded for what hee hath done, saying it was in his owne defence, or for his King and Sovereign, and that the Indians would have killed him, and began to mutiny all together against the Spanish Authority, and Government, denying to serve him with what hee needed for his way and journey; that they would not bee slaves to give him or any Spaniard any attendance; and that they would make an end of him, and of all the Spaniards. With these and such like false and lying mis-informations, the unruly Spaniards have often been beleeved, and too much upheld in their rude and uncivill misdemeanors, and the Indians bitterly curbed, and punished, and answer made them in such cases, that if they had been killed for their mutiny and rebellion against the King, and his best subjects they had beene served well enough; and that if they gave not attendance unto the Spaniard, that passed by their Town, their houses should bee fired, and they and their children utterly consumed. With such like answers from the Justices, and credency to what any base Spaniard shall inform against them, the poore Indians are fain to put up all wrongs done unto them, not daring to meddle with any Spaniard, bee hee never so unruly, by virtue of that Order, which they have against them. Amongst themselves, if any complaint be made against any Indian, they dare not meddle with him untill they call all his kindred, and especially the head of that Tribe, to which hee belongeth; who if hee and the rest together, find him to deserve imprisonment, or whipping, or any other punishment, then the Officers of Justice, the Alcaldes or Maiors, and their Brethren the Jurates inflict upon him that punishment; which all shall agree upon. But yet after judgment and sentence given, they have another, which is their last appeale, if they please, and that is to their Priest, and Fryer, who liveth in their Town, by whom they will sometimes bee judged, and undergoe what punishment hee shall think fittest. To the Church therefore they often resort in points of Justice, thinking the Preist knoweth more of Law and equity, then themselves; who sometimes reverseth what judgement hath been given in the Town house, blaming the Officers for their partiality and passion against their poore Brother, and setting free the party judged by them; which the Preist does oftentimes, if such an Indian doe belong to the Church, or to the service of their house, or have any other relation to them, peradventure for their wives sake, whom either they affect, or imploy in washing, or making their Chocolatte. Such, and their husbands may live lawlesse as long as the Preist is in the Town. And if when the Preist is absent, they call them to triall for any misdemeanor, and whip, fine, or imprison, (which occasion they will sometimes pick out on purpose) when the Preist returnes, they shall bee sure to heare of it, and smart for it, yea, and the Officers themselves peradventure bee whipped in the Church, by the Preists order and appointment; against whom they dare not speake, but willingly accept what stripes and punishment hee layeth upon them, judging his wisdome, sentence, and punishing hand, the wisdome, sentence and hand of God; whom as they have been taught to be over all Princes, Judges, worldly Officers, so likewise they beleeve, (and have been so taught) that his Preists and Ministers are above theirs, and all worldly power and authority. It happened unto mee living in the Town of Mixco, that an Indian being judged to bee whipped for some disorders, which hee committed, would not yeeld to the sentence, but apealed to mee, saying hee would have his stripes in the Church, and by my order, for so hee said his whipping would doe him good, as comming from the hand of God. When hee was brought unto mee, I could not reverse the Indians judgment, for it was just, and so caused him to be whipped, which hee tooke very patiently and merrily, and after kissed my hands and gave mee an offering of mony for the good hee said, I had done unto his soule. Besides this civility of justice amongst them, they live as in other Civill and Politick and well governed Common-wealths; for in most of their Townes, there are some that professe such trades as are practised among Spaniards. There are amongst them Smiths, Taylors, Carpenters, Masons, Shoomakers, and the like. It was my fortune to set upon a hard and difficult building in a Church of Mixco, where I desired to make a very broad and capacious vault over the Chappell, which was the harder to bee finished in a round circumference, because it depended upon a triangle, yet for this work I sought none but Indians, some of the Town, some from other places, who made it so compleat, that the best & skilfullest workmen among the Spaniards had enough to wonder at it. So are most of their Churches vaulted on the top, and all by Indians; they onely in my time built a new Cloister in the Town of Amatitlan, which they finished with many Arches of stone both in the lower walks and in the upper galleries, with as much perfection as the best Cloister of Guatemala, had before beene built by the Spaniard. Were they more incouraged by the Spaniards, and taught better principles both for soule and body, doubtlesse they would among themselves make a very good Common-wealth. For painting they are much inclined to it, and most of the pictures, and Altars of the Country Townes are their workmanship. In most of their Townes they have a Schoole, where they are taught to read, to sing, and some to write. To the Church there doe belong according as the Town is in bignesse, so many Singers, and Trumpeters, and Waits, over whom the Preist hath one Officer, who is called Fiscal; he goeth with a white Staffe with a little Silver Crosse on the top to represent the Church, and shew that he is the Preists Clerk and Officer. When any case is brought to be examined by the Preist, this Fiscall or Clerk executeth Justice by the Preists Order. He must be one that can read & write, and is commonly the Master of Musick. He is bound upon the Lords Day and other Saints dayes, to gather to the Church before and after Service all the yong youths, and maids, and to teach them the Prayers, Sacraments, Commandements, and other points of Catechisme allowed by the Church of Rome. In the morning hee and the other Musicians at the sound of the Bell, are bound to come to Church to sing and officiate at Masse, which in many Townes they performe with Organs and other musicall Instruments, (as hath beene observed before) as well as Spaniards. So likewise at Evening at five of the clock they are again to resort to the Church, when the Bell calleth, to sing Prayers, which they call Completa's, or Completory, with Salve Regina, a prayer to the Virgin Mary. This Fiscal is a great man in the Town, and beares more sway then the Majors, Jurates, and other Officers of Justice, and when the Preist is pleased, giveth attendance to him, goeth about his arrants, appointeth such as are to wait on him, when hee rideth out of Town. Both hee and all that doth belong unto the Church, are exempted from the common weekely service of the Spaniards, and from giving attendance to Travellers, and from other Officers of Justice. But they are to attend with their Waits, Trumpets, and Musick, upon any great man or Preist that cometh to their Town, and to make Arches with boughes and flowers in the streets for their entertainment. Besides these, those also that doe belong unto the service of the Preists house, are priviledged from the Spaniards service. Now the Preist hath change of servants by the week, who take their turnes so, that they may have a weeke or two to spare to doe their work. If it bee a great Town, hee hath three Cookes allowed him, (if a small Town, but two) men Cookes who change their turnes, except hee have any occasion of feasting, then they all come. So likewise hee hath two or three more (whom they call Chahal) as Butlers, who keepe whatsoever Provision is in the house under lock and Key; and give to the Cooke what the Preist appointeth to bee dressed for his dinner, or supper; these keep the Table Clothes, Napkins, Dishes, and Trenchers, and lay the Cloth, and take away, and wait at the Table; hee hath besides three or foure, and in great Towns half a dozen of boyes to doe his arrants, wait at the Table, and sleep in the house all the week by their turnes, who with the Cookes and Butlers dine and sup constantly in the Preists house, and at his charges. Hee hath also at dinner and supper times the attendance of some old women (who also take their turnes) to oversee half a dozen yong maids, who next to the Priests house doe meet to make him, and his family Tortilla's or Cakes of Maiz, which the boyes doe bring hot to the Table by halfe a dozen at a time. Besides these servants, if hee have a Garden hee is allowed two or three gardeners; and for his stable, at least half a dozen Indians, who morning and evening are to bring him Sacate (as there they call it) or herb and grasse for his Mules or Horses, these diet not in the house; but the groome of the stable, who is to come at morning, noone, and Evening, (and therefore are three or foure to change) or at any time that the Preist will ride out; these I say and the Gardners (when they are at work) dine and sup at the Priests charges; who sometimes in great Townes hath above a dozen to feed and provide for. There are besides belonging to the Church priviledged from the weekly attendance upon the Spaniards two or three Indians, called Sacristanes, who have care of the Vestry and Copes, and Altar Clothes, and every day make ready the Altar or Altars for Masse; also to every Company or Sodality of the Saints, or Virgin, there are two or three, whom they call Mayordomo's, who gather about the Towne Almes for the maintaining of the Sodality; these also gather Egges about the Town for the Preist every week, and give him an account of their gatherings, and allow him every moneth, or fortnight, two Crownes for a Masse to bee sung to the Saint.
If there be any fishing place neer the Town, then the Preist also is allowed for to seek him fish three or foure, and in some places half a dozen Indians, besides the offerings in the Church, and many other offerings which they bring whensoever they come to speak unto the Preist, or to confesse with him, or for a Saints feast to bee celebrated, and besides their Tithes of every thing, there is a monethly maintenance in money allowed unto the Preist, and brought unto him by the Alcaldes, or Maiors, and Jurates, which he setteth his hand unto in a book of the Townes expences. This maintenance (though it be allowed by the Spanish magistrate, and paid in the Kings name for the preaching of the Gospel) yet it comes out of the poor Indians purses and labour, and is either gathered about the Town, or taken out of the Tribute, which they pay unto the King, or from a common plat of ground which with the help of all is sowed and gathered in and sold for that purpose. All the Townes in America, which are civilized and under the Spanish government, belong either to the Crowne, or to some other Lords, whom they cal Encomendero's, and pay a yeerly tribute unto them. Those that are tenants to their Lords or Encomendero's (who commonly are such as descend from the first conquerors) pay yet unto the King some small tribute in mony, besides what they pay in other kind of commodities unto their owne Encomendero, and in mony also. There is no Town so poor, where every married Indian doth not pay at the least in mony four Rials a yeer for tribute to the King, besides other four Rials to his Lord, or Encomendero. And if the Town pay only to the King, they pay at least six, and in some places eight Rials by statute, besides what other commodities are common to the Town or Country where they live, as Maiz, (that is paid in all Townes) hony, Turkeys, fowles, salt, Cacao, Mantles of Cotton-wool; and the like commodities they pay who are subject to an Encomendero; but such pay only mony, not commodities to the King. The Mantles of tribute are much esteemed of, for they are choise ones, and of a bigger size, then others, so likewise is the tribute Cacao, Achiotte, Cochinil, where it is paid; for the best is set apart for the tribute; and if the Indians bring that which is not prime good, they shall surely be lashed, and sent backe for better. The heads of the severall Tribes have care to gather it, and to deliver it to the Alcaldes and Regidores, Maiors and Jurates, who carry it either to the Kings Exchequer in the City, or to the neerest Spanish Justice (if it belong to the King) or to the Lord, or Encomendero of the Towne. In nothing I ever perceived the Spaniards mercifull and indulgent unto the Indians, but in this, that if an Indian bee very weak, poore, and sickly and not able to work, or threescore and ten yeers of age, he is freed from paying any tribute. There be also some Towns priviledged from this tribute; which are those that can prove themselves to have descended from Tlaxcallan, or from certaine Tribes or families of or about Mexico, who helped the first Spaniards in the conquest of that Country. As for their carriage and behaviour, the Indians are very courteous and loving, and of a timorous nature, and willing to serve and to obey, and to doe good, if they be drawn by love; but where they are too much tyrannized, they are dogged, unwilling to please, or to worke, and will choose rather strangling and death then life. They are very trusty, and never were known to commit any robbery of importance; so that the Spaniards dare trust to abide with them in a wildernesse all night, though they have bags of gold about them. So for secrecy they are very close; and will not reveal any thing against their own Natives, or a Spaniards credit and reputation, if they be any way affected to him. But above all unto their Preist they are very respective unto him; and when they come to speak unto him; put on their best clothes, study their complements and words to please him. They are very abundant in their expressions, and full of circumloquutions adorned with parables and simile's to expresse their mind and intention. I have often sate still for the space of an houre, onely hearing some old women make their speeches unto me, with so many elegancies in their tongue (which in English would be non-sense, or barbarous expressions) as would make me wonder, and learne by their speeches more of their language, then by any other endeavour or study of mine owne. And if I could reply unto them in the like phrases and expressions (which I would often endeavour) I should be sure to win their hearts, and get any thing from them. As for their Religion, they are outwardly such as the Spaniards, but inwardly hard to beleeve that which is above sense, nature, and the visible sight of the eye; and many of them to this day doe incline to worship Idols of stocks and stones, and are given to much superstition, and to observe crosse waies, and meeting of beasts in them, the flying of birds, their appearing and singing neer their houses at such and such times. Many are given to witchcraft, and are deluded by the devill to beleeve that their life dependeth upon the life of such and such a beast (which they take unto them as their familiar spirit) and think that when that beast dieth they must die; when he is chased, their hearts pant, when he is faint they are faint; nay it happeneth that by the devils delusion they appear in the shape of that Beast, (which commonly by their choice is a Buck, or Doe, a Lion, or Tigre, or Dog, or Eagle) and in that shape have been shot at and wounded, as I shall shew in the Chapter following. And for this reason (as I came to understand by some of them) they yeeld unto the Popish Religion, especially to the worshiping of Saints Images, because they looke upon them as much like unto their forefathers Idols; and secondly, because they see some of them painted with Beasts; as Hierom with a Lion, Anthony with an Asse, and other wild Beasts, Dominick with a Dog, Blas with a Hog, Mark with a Bull, and John with an Eagle, they are more confirmed in their delusions, and thinke verily those Saints were of their opinion, and that those beasts were their familiar spirits, in whose shape they also were transformed when they lived, and with whom they died. All Indians are much affected unto these Popish Saints, but especially those which are given to witchcraft, and out of the smalnesse of their means they will be sure to buy some of these Saints and bring them to the Church, that there they may stand and be worshipped by them and others. The Churches are full of them, and they are placed upon standers gilded or painted, to be carried in procession upon mens shoulders, upon their proper day. And from hence cometh no little profit to the Preists; for upon such Saints daies, the owner of the Saint maketh a great feast in the Towne, and presenteth unto the Preist sometimes two or three, sometimes four or five crownes for his Masse and Sermon, besides a Turkey and three or four fowls, with as much Cacao as will serve to make him Chocolatte for all the whole Octave or eight daies following. So that in some Churches, where there are at least fourty of these Saints Statues and Images, they bring unto the Preist at least fourty pounds a yeer. The Preist therefore is very watchfull over those Saints daies, and sendeth warning before hand unto the Indians of the day of their Saint, that they may provide themselves for the better celebrating it both at home and in the Church. If they contribute not bountifully, then the Preist will chide, and threaten that he will not preach. Some Indians through poverty have been unwilling to contribute any thing at all, or to solemnize in the Church and at his house his Saints day, but then the Preist hath threatned to cast his Saints image out of the Church, saying, that the Church ought not to be filled with such Saints as are unprofitable to soul and body, and that in such a statues room one may stand, which may doe more good by occasioning a solemn celebration of one day more in the yeer. So likewise if the Indian that owned one of those images die and leave children, they are to take care of that Saint as part of their inheritance, and to provide that his day be kept; but if no son, or heirs be left, then the Preist calleth for the heads of the severall Tribes, and for the chief officers of justice, and maketh a speech unto them, wherein he declareth that part of the Church ground is taken up in vain by such an image, and his stander, without any profit either to the Preist, the Church, or the town, no heir or owner being left alive to provide for that orphan Saint, to owne it; and that in case they will not seek out who may take charge of him, and of his day, the Preist will not suffer him to stand idle in his Church, like those whom our Saviour in the Gospel rebuked, quid hic statis tota die otiosi? for that they stood idle in the market all the day (these very expressions have I heard there from some Friers) and therefore that he must banish such a Saints picture out of the Church, and must deliver him up before them into the Justices hands to be kept by them in the Town-house, untill such time as he may be bought and owned by some good Christian. The Indians when they hear these expressions, begin to feare, lest some judgement may befall their Town for suffering a Saint to be excommunicated and cast out of their Church, and therefore present unto the Preist some offering for his prayers unto the Saint, that he may doe them no harme, and desire him to limit them a time to bring him an answer for the disposing of that Saint (thinking it will prove a disparagement and affront unto their Town, if what once hath belonged to the Church, be now out, and delivered up to the secular power) and that in the mean time, they will find out some good Christian, either of the neerest friends and kindred to him or them who first owned the Saint, or else some stranger, who may buy that Saint of the Preist (if he continue in the Church) or of the secular power (if he be cast out of the Church and delivered up unto them, which they are unwilling to yeeld to, having been taught of judgements in such a case like to befall them) and may by some speedy feast and solemnity appease the Saints anger towards them, for having been so sleighted by the Town. Alas poore Indians, what will they not be brought unto by those Friers and Preists, who study nothing more than their own ends, and to enrich themselves from the Church and Altar! their policies (who are the wise and prudent children of this world spoken of in the Gospel) can easily overtop and master the simplicity of the poor Indians; who rather then they will bring an affront upon their Towne, by suffering any of their Saints to be cast out of their Church, or to be with mony redeemed out of the secular powers hands, will make hast to present unto him an owner of that orphan Saint, who for him shall give to the Preist not only what he may be prized to be worth in a Painters shop for the workmanship, gold and colours belonging to him; but besides shall present him what before hath been observed, for the solemnizing of his Feast. These feasts bring yet unto the Saints more profit then hitherto hath been spoken of; for the Indians have been taught that upon such daies they ought to offer up somewhat unto the Saints; and therefore they prepare either mony (some a Riall, some two, some more) or else commonly about Guatemala white wax-candles, and in other places Cacao, or fruits, which they lay before the image of the Saint, whilst the Masse is celebrating. Some Indians will bring a bundle of candles of a dozen tied together of Rials a peice some, some of three or four for a Riall, and will if they be let alone light them all together and burne them out, so that the Preist at the end of the Masse will find nothing but the ends. Therefore (knowing well of the waies of policy and covetousnesse) he chargeth the Church officers, whom I said before were called Mayordomo's to looke to the offerings, and not to suffer the Indians who bring candles to light more then one before the Saint, and to leave the other before him unlighted (having formerly taught them, that the Saints are as well pleased with their whole candles as with their burnt candles) that so hee may have the more to sell and make mony of. After Masse the Preist and the Mayordomo's take and sweep away from the Saint whatsoever they find hath been offered unto him; so that sometimes in a great Towne upon such a Saints day the Preist may have in mony twelve or twenty Rials, and fifty or a hundred candles, which may be worth unto him twenty or thirty shillings, besides some ends and pieces. Most of the Friers about Guatemala are with these offerings as wel stored with candles, as is any Wax-chandlers shop in the City. And the same candles, which thus they have received by offerings they need not care to sell them away to Spaniards, who come about to buy them (though some will rather sell them together to such though cheaper, that their mony might come in all at once) for the Indians themselves when they want again any candles for the like feast, or for a Christening, and for a womans Churching (at which times they also offer candles) will buy their own againe of the Preist, who sometimes receiveth the same candles and mony for them again five or six times. And because they find that the Indians incline very much to this kind of offerings, and that they are so profitable unto them, the Friers doe much presse upon the Indians in their preaching this point of their Religion, and devotion. But if you demand of these ignorant, but zealous offerers the Indians an account of any point of faith, they will give you little or none. The mystery of the Trinity, and of the incarnation of Christ, and our redemption by him is too hard for them; they will only answer what they have been taught in a Catechisme of questions and answers; but if you ask them if they beleeve such a point of Christianity, they will never answer affirmatively, but only thus, Perhaps it may be so. They are taught there the doctrin of Rome, that Christs body is truely and really present in the Sacrament, and no bread in substance, but only the accidents; if the wisest Indian be asked, whether he beleeve this, he will answer, Perhaps it may be so. Once an old woman, who was held to be very religious, in the Town of Mixco, came to me about receiving the Sacrament, and whilst I was instructing of her, I asked her if she beleeved that Christ body was in the Sacrament, she answered, Peradventure it may be so. A little while after to try her and get her out of this strain and common answer, I asked her what & who was in the Sacrament which she received from the Preists hand at the Altar; she answered nothing for a while, and at last I pressed upon her for an affirmative answer; and then she began to looke about to the Saints in the Church, (which was dedicated to a Saint which they call St. Dominick) and, as it seemed, being troubled and doubtful what to say, at last she cast her eyes upon the high Altar, but I seeing she delayed the time, asked her again who was in the Sacrament? to which she replyed S. Dominick who was the Patron of that Church and Town. At this I smiled, and would yet further try her simplicity with a simple question. I told her she saw S. Dominick was painted with a dog by him holding a torch in his mouth, and the globe of the world at his feet; I asked her, whether all this were with St. Dominick in the Sacrament? To which she answered, Perhaps it might be so; wherewith I began to chide her, and to instruct her. But mine instruction, nor all the teaching and preaching of those Spanish Preists hath not yet well grounded them in principles of faith; they are dull and heavie to beleeve or apprehend of God, or of heaven, more then with sense or reason they can conceive. Yet they goe and run that way they see the Spaniards run, and as they are taught by their idolatrous Preists. Who have taught them much formality, and so they are (as our Formalists formerly in England) very formall, but little substantiall in Religion. They have been taught that when they come to confession, they must offer somewhat to the Preist, and that by their gifts and almes, their sins shall be sooner forgiven; this they doe so formally observe, that, whensoever they come to confession, but especially in Lent, none of them dareth to come with empty hands; some bring mony, some honey, some egs, some fowls, some fish, some Cacao, some one thing, some another, so that the Preist hath a plentifull harvest in Lent for his pains in hearing their Confessions. They have been taught that also when they receive the Communion, they must surely every one give at least a Riall to the Preist, (surely England was never taught in America to buy the Sacrament with a two pence offering, and yet this custome too much practised and pressed upon the people) which they performe so, that I have known some poor Indians, who have for a week or two forborne from coming to the Communion untill they could get a Riall offering. It is to be wondred what the Preists doe get from those poore wretches in great Towns by Confession and Communion Rials in great Townes, where they denie the Sacrament to none that will receive it, (and in some Townes I have knowne a thousand Communicants) and force all above twelve or thirteen yeers of age to come to Confession in the Lent. They are very formall also in observing Romes Monday, Thursday, and good-Friday, and then they make their monuments and sepulchres, wherein they set their Sacrament, and watch it all day and night, placing before it a Crucifix on the ground, with two basins on each side to hold the single or double Rials, which every one must offer when he cometh creeping upon his knees, and bare-footed to kisse Christs hands, feet, and side. The candles which for that day and night and next morning are burned at the sepulchre are bought with another Contribution-Riall, which is gathered from house to house from every Indian for that purpose. Their Religion is a dear and lick-penny religion for such poor Indians, and yet they are carried along in it formally and perceive it not. They are taught that they must remember the souls in Purgatory, and therefore that they must cast their almes into a chest, which standeth for that purpose in their Churches, whereof the Preist keepeth the key, and openeth it when he wanteth mony, or when he pleaseth. I have often opened some of those chests; and have found in them many single Rials, some halfe pieces of eight, and some whole pieces of eight. And because what is lost and found in the high-waies, must belong to some body, if the true owner be not knowne, they have been taught that such monies or goods belong also to the soules departed; wherefore the Indians (surely more for fear or vanities sake that they may be well thought on by the Preist) if they find any thing lost will bestow it upon the soules surer then the Spaniards themselves (who if they find a purse lost will keep it,) and will bring it either to the Preist or cast it into the chest. An Indian of Mixco had found a patacon or peece of eight in a high-way, and when he came to Confession, he gave it unto me telling me he durst not keep it, lest the soules should appear unto him, and demand it. So upon the second day of November which they call All soules day, they are extraordinary foolish and superstitious in offering monies, fowles, egs and Maiz, and other commodities for the soules good, but it proves for the profit of the Preist, who after Masse wipes away to his chamber all that which the poore gulled and deluded Indians had offered unto those soules, which needed neither mony, food, nor any other provision, and he fills his purse, and pampers his belly with it. A Frier that lived in Petapa boasted unto me once that upon their All Soules day, his offerings had been about a hundred Rials, two hundred Chickens and fowls, half a dozen Turkeyes, eight bushels of Maiz, three hundred egs, four sontles of Cacao, (every sontle being four hundred granes) twenty clusters of plantins, above a hundred wax candles, besides some loaves of bread, and other trifles of fruits. All which being summed up according to the price of the things there, and with consideration of the coyn of mony there (halfe a Ryall or three pence being there the least coyn) mounts to above eight pounds of our money, a faire and goodly stipend for a Masse, brave wages for halfe an houres work; a politick ground for that Error of Purgatory, if the dead bring to the living Preist such wealth in one day onely. Christmas day with the rest of those holy daies is no lesse superstitiously observed by these Indians; for against that time they frame and set in some corner of their Church a little thatched house like a stall, which they call Bethlehem, with a blazing Starre over, pointing it unto the three Sage wise men from the East; within this stall they lay in a Crib, a child made of wood, painted and guilded (who represents Christ new borne unto them) by him stands Mary on the one side, and Joseph on the other, and an Asse likewise on the one side and an oxe on the other, made by hands, the three wise men of the East kneel before the Crib offering gold, Frankincense and Myrrhe, the shepheards stand aloof off offering their Country gifts, some a Kid, some a Lambe, some Milk, some Cheese, and Curds, some fruits, the fields are also there represented with flocks of Sheep and Goats; the Angels they hang about the stall some with Vialls, some with Lutes, some with Harps, a goodly mumming and silent stage play, to draw those simple souls to look about, and to delight their senses and fantasies in the Church.
There is not an Indian that cometh to see that supposed Bethlehem (and there is not any in the Town but doth come to see it) who bringeth not either money or somewhat else for his offering. Nay the policy of the Preists hath been such, that (to stirre up the Indians with their Saints example) they have taught them to bring their Saints upon all the holy dayes, untill Twelfth day in Procession unto this Bethlehem to offer their gifts, according to the number of the Saints that stand in the Church, some daies there come five, some daies eight, some daies ten, dividing them into such order, that by Twelfth day all may have come and offered, some money, some one thing, some another; The owner of the Saint, hee cometh before the Saint with his friends and kindred (if there bee no sodality or company belonging unto that Saint) and being very well apparelled for that purpose, he bowes himselfe and kneels to the Crib, and then rising takes from the Saint what hee bringeth and leaveth it there, and so departs. But if there be a sodality belonging to the Saint, then the Mayordomo's or chief Officers of that company they come before the Saint, and doe homage, and offer as before hath been said. But upon Twelfth day the Alcaldes, Maiors, Jurates, and other Officers of Justice, must offer after the example of the Saints, and the three Wise men of the East (whom the Church of Rome teacheth to have been Kings) because they represent the Kings power and authority. And all these daies they have about the Town and in the Church a dance of Shepheards, who at Christmas Eve at midnight begin before this Bethlehem, and then they must offer a Sheep amongst them. Others dance clothed like Angels and with wings, and all to draw the people more to see sights in the Church, then to worship God in Spirit and in Truth. Candlemas day is no lesse superstitiously observed; for then the picture of Mary comes in procession to the Altar, and offereth up her Candles and Pigeons, or Turtle-Doves unto the Preist, and all the Town must imitate her example, and bring their Candles to be blessed and hallowed; of foure or five, or as many as they bring, one onely shall bee restored back unto them, because they are blessed, all the rest are for the Preist, to whom the Indians resort after to buy them, and give more then ordinary, because they are hallowed Candles. At Whitsontide they have another sight, and that is in the Church also, whilst a Hymne is sung of the Holy Ghost, the Preist standing before the Altar with his face turned to the people, they have a device to let fall a Dove from above over his head well dressed with flowers, and for above half an houre, from holes made for that purpose, they drop down flowers about the Preist shewing the gifts of the holy Ghost to him, which example the ignorant and simple Indians are willing to imitate, offering also their gifts unto him. Thus all the yeer are those Preists and Fryers deluding the poore people for their ends, enriching themselves with their gifts, placing Religion in meer Policy; and thus doth the Indians Religion consist more in sights, shewes and formalities, then in any true substance. But as sweet meat must have sowre sawce; so this sweetnesse and pleasing delight of shewes in the Church hath its sowre sawce once a yeer (besides the sowrenesse of poverty which followeth to them by giving so many gifts unto the Preist) for, to shew that in their Religion there is some bitterness, & sowrenesse, they make the Indians whip themselves the weeke before Easter, like the Spaniards, which those simples both men and women perform with such cruelty to their owne flesh, that they butcher it, mangle and teare their backs, till some swound, nay some (as I have known) have died under their own whipping, and have selfe murthered themselves, which the Preists regard not, because their death is sure to bring them at least three or foure Crownes for a Masse for their soules, and other offerings of their friends.
Thus in Religion they are superstitiously led on, and blinded in the observance of what they have been taught more for the good and profit of their Preists, then for any good of their soules, not perceiving that their Religion is a Policy to inrich their teachers. But not onely doe the Fryers and Preists live by them and eat the sweat of their browes; but also all the Spaniards, who not onely with their worke and service (being themselves many given to idlenesse) grow wealthy and rich; but with needlesse offices, and authority are still fleecing them, and taking from them that little which they gaine with much hardnesse and severity.
The President of Guatemala, the Judges of that Chancery, the Governours and High Justices of other parts of the Country, that they may advance and inrich their meniall servants, make the poor Indians the subject of their bountifulnesse towards such. Some have offices to visit as often as they please their Towns, and to see what every Indian hath sowed of Maiz, for the maintenance of his wife and children; Others visit them to see what fowles they keepe for the good and store of the County; others have order to see whether their houses bee decently kept and their beds orderly placed according to their Families; others have power to call them out to mend and repaire the high wayes, and others have Commission to number the Families and Inhabitants of the severall Townes, to see how they increase that their Tribute may not decrease, but still bee raised. And all this, those officers doe never perform but so, that for their pains they must have from every Indian an allowance to bear their charges, (which indeed are none at all) for as long as they stay in the Town, they may call for what fowles and provision they please without paying for it. When they come to number the Townes, they call by list every Indian and cause his children, sonnes and daughters to be brought before them, to see if they bee fit to be married; and if they be of growth and age, and bee not married, the fathers are threatned for keeping them unmarried, and as idle livers in the Towne without paying tribute; and according to the number of the sonnes and daughters that are marriageable, the fathers tribute is raised and increased, untill they provide husbands and wives for their sons and daughters, who as soone as they are married, are charged with tribute; which that it may increase, they will suffer none above fifteen yeers of age to live unmarried; Nay the set time of age of marriage appointed for the Indians, is at fourteen yeers for the man, and thirteene for the woman, alleadging that they are sooner ripe for the fruit of Wedlock, and sooner ripe in knowledge and malice, and strength for worke and service, then are any other people. Nay sometimes they force them to marry who are scarce twelve and thirteene yeeres of age, if they find them well limbed, and strong in body, explicating a point of one of Romes Canons, which alloweth fourteene and fifteen yeers, nisi malitia suppleat ætatem. When I my selfe lived in Pinola, that Town by order of Don Juan de Guzman, (a great Gentleman of Guatemala, to whom it belonged) was numbred, and an increase of tributary Indians was added unto it by this meanes. The numbring it lasted a full week, and in that space I was commanded to joyne in marriage neer twenty couple, which, with those that before had been married since the last numbring of it, made up to the Encomendero or Lord of it an increase of about fifty Families. But it was a shame to see how young some were that at that time were forced to marriage, neither could al my striving and reasoning prevail to the contrary, nor the producing of the Register Book to shew their age, but that some were married of between twelve and thirteene yeers of age, and one especially who in the Register booke was found to bee not fully of twelve yeers, whose knowledge and strength of body was judged to supply the want of age. In this manner even in the most free act of the will, (which ought to bee in marriage) are those poore Indians, forced and made slaves by the Spaniards, to supply with tribute the want of their purses, and the meannesse of their Estates. Yet under this yoke and burden they are cheerfull, and much given to feasting, sporting and dancing, as they particularly shew in the chief feasts of their Townes, which are kept upon that Saints day to whom their Town is dedicated. And certainly this superstition hath continued also in England from the Popish times, to keep Faires in many of our Towns upon Saints dayes (which is the intent of the Papists to draw in the people and country by way of commerce and trading one with another, to honor, worship, and pray to that Saint, to whom the Town is dedicated) or else why are our Faires commonly kept upon John Baptist, James, Peter, Matthew, Bartholomew, Holy Rood, Lady dayes, and the like, and not as well a day or two before, or a day or two after, which would bee as good and fit dayes to buy and sell, as the other? True it is, our Reformation alloweth not the worshipping of Saints, yet that solemne meeting of the people to Fairs and mirth, and sport upon those daies it hath kept and continued, that so the Saints and their dayes may bee and continue still in our remembrance. There is no Town in the India's great or small (though it be but of twenty Families) which is not dedicated thus unto our Lady or unto some Saint, and the remembrance of that Saint is continued in the mindes not onely of them that live in the Towne, but of all that live farre and neere by commercing, trading, sporting, and dancing, offering unto the Saint, and bowing, kneeling, and praying before him. Before this day day cometh, the Indians of the Town two or three Moneths have their meetings at night, and prepare themselves for such dances as are most commonly used amongst them; and in these their meetings they drinke much both of Chocolatte and Chicha. For every kind of dance they have severall houses appointed, and masters of that dance, who teach the rest that they may bee perfected in it against the Saints day. For the most part of these two or three moneths the silence of the night is unquieted, what with their singing, what with their hollowing, what with their beating upon the shels of fishes, what with their Waits, and what with their piping. And when the feast cometh, then they act publikely, and for the space of eight dayes, what privately they had practised before. They are that day well apparelled with silkes, fine linnen, ribbands and feathers according to the dance; which first they begin in the Church before the Saint, or in the Church yard, and from thence all the Octave, or eight dayes they goe from house to house dancing, where they have Chocolatte or some heady drink or Chicha given them. All those eight daies the Towne is sure to bee full of drunkards; and if they bee reprehended for it; they will answer, that their heart doth rejoyce with their Saint in heaven, and that they must drinke unto him, that hee may remember them. The chief dance used amongst them is called Toncontin, which hath been danced before the King of Spain, in the Court of Madrid by Spaniards, who have lived in the India's to shew unto the King somewhat of the Indians fashions; and it was reported to have pleased the King very much. This dance is thus performed. The Indians commonly that dance it (if it bee a great Towne) are thirty or forty, or fewer, if it be a small Town. They are clothed in white, both their dublets, linnen drawers, and Aiates, or towels, which on the one side hang almost to the ground. Their drawers and Aiates are wrought with some workes of Silk, or with birds, or bordered with some Lace. Others procure dublets and drawers and Aiates of Silk, all which are hired for that purpose. On their backs they hang long tuffes of feathers of all colours, which with glew are fastned into a little frame made for the purpose, and guilded on the outside; this frame with Ribbands they tie about their shoulders fast that it fall not, nor slacken with the motion of their bodies. Upon their heads they wear another lesse tuffe of Feathers either in their hats, or in some guilded or painted head-peece, or helmet. In their hands also they carry a fan of feathers, and on their feet most will use feathers also bound together like short wings of birds; some weare shooes, some not. And thus from top to toe they are almost covered with curious and coloured feathers. Their Musick and tune to this dance is onely what is made with a hollow stock of a tree, being rounded, and well pared within and without, very smooth and shining, some foure times thicker then our viols, with two or three long clefts on the upper side and some holes at the end which they call Tepanabaz. On this stock (which is placed upon a stool or fourm in the middle of the Indians) the Master of the dance beates with two sticks, covered with wooll at the ends, and a pitched leather over the wooll that it fall not away. With this Instrument and blowes upon it (which soundeth but dull and heavy, but somewhat loud) hee giveth the dancers their severall tunes, and changes, and signes of the mothion of their bodies either straight or bowing, and giveth them warning what and when they are to sing. Thus they dance in compasse and circle round about that instrument, one following another sometimes straight, sometimes turning about, sometimes turning half way, sometimes bending their bodies and with the feathers in their hands almost touching the ground, and singing the life of that their Saint, or of some other. All this dancing is but a kind of walking round, which they will continue two or three whole houres together in one place, and from thence goe and perform the same at another house.
This Toncontin the chief and principall onely of the Towne doe dance it; It was the old dance which they used before they knew Christianity, except that then in stead of singing the Saints lives, they did sing the praises of their heathenish Gods. They have another dance much used, which is a kind of hunting out some wild Beast (which formerly in time of Heathenisme was to bee sacrificed to their Gods) to bee offered up unto the Saint. This dance hath much variety of tunes, with a small Tepanabaz, and many shels of Tortoi's, or in stead of them with pots covered with leather, on which they strike as on Tepanabaz, and with the sound of pipes; in this dance they use much hollowing and noise and calling one unto another, and speaking by way of Stage play, some relating one thing, some another concerning the Beast they hunt after; these dancers are all cloathed like Beasts, with painted skins of Lions, Tigers, Wolves, and on their heads such headpieces as may represent the head of such Beasts, and other weare painted heads of Eagles or Fowles of rapine, and in their hands they have painted Staves, Bils, Swords and Axes, wherewith they threaten to kill that Beast they hunt after. Others in stead of hunting after a Beast, hunt after a man, as Beasts in a wildernesse should hunt a man to kill him. This man that is thus hunted after must bee very nimble and agil, as one flying for his life, and striking here and there at the Beasts for his defence, whom at last they catch and make a prey of. As the Toncontin consists most of walking and turning and leasurely bending their bodies, so this dance doth wholly consist in action, running in a circle round, sometimes out of circle, and leaping and striking with those tooles and instruments which they have in their hand. This is a very rude sport, and full of scrieking and hideous noise, wherein I never delighted. Another Mexican dance they use, some clothed like men, others like women, which in Heathenish times they did use with singing praises unto their King or Emperour; but now they apply their songs unto the King of Glory, or unto the Sacrament, using these or commonly the like words with very little difference, and some variety of praise,
Salid Mexicanas, bailad Toncontin.
Cansalas galanas en cuerpo gentil. And againe,
Salid Mexicanas bailad Toncontin.
Al Rey de la gloria tenemos aqui.