[90] Relatione d’un gentil’ huomo, ubi supra.
[91] [That they might offer them as living sacrifices to their gods.—M.]
[92] Col. of Mendoza, ap. Antiq. of Mexico, vol. i. Pl. 65, 66; vol. vi. p. 73.—Sahagun, Hist. de Nueva-España, lib. 8, cap. 12.—Toribio, Hist. de los Indios, MS., Parte I. cap. 7.—Torquemada, Monarch. Ind., lib. 14, cap. 3.—Relatione d’un gentil’ huomo, ap. Ramusio, loc. cit.—Scalping may claim high authority, or, at least, antiquity. The Father of History gives an account of it among the Scythians, showing that they performed the operation, and wore the hideous trophy, in the same manner as our North American Indians. (Herodot., Hist., Melpomene, sec. 64.) Traces of the same savage custom are also found in the laws of the Visigoths, among the Franks, and even the Anglo-Saxons. (See Guizot, Cours d’Histoire moderne (Paris, 1829), tom. i. p. 283.)
[93] Ixtlilxochitl, Hist. Chich., MS., cap. 67.
[94] [The sick and the disabled were quartered and cared for in some of the great communal houses.—M.]
[95] Torquemada, Monarch. Ind., lib. 12, cap. 6; lib. 14, cap. 3.—Ixtlilxochitl, Hist. Chich., MS., cap. 36.
[96] Zurita is indignant at the epithet of barbarians bestowed on the Aztecs; an epithet, he says, “which could come from no one who had personal knowledge of the capacity of the people, or their institutions, and which in some respects is quite as well merited by the European nations.” (Rapport, p. 200, et seq.) This is strong language. Yet no one had better means of knowing than this eminent jurist, who for nineteen years held a post in the royal audiences of New Spain. During his long residence in the country he had ample opportunity of acquainting himself with its usages, both through his own personal observation and intercourse with the natives, and through the first missionaries who came over after the Conquest. On his return to Spain, probably about 1560, he occupied himself with an answer to queries which had been propounded by the government, on the character of the Aztec laws and institutions, and on that of the modifications introduced by the Spaniards. Much of his treatise is taken up with the latter subject. In what relates to the former he is more brief than could be wished, from the difficulty, perhaps, of obtaining full and satisfactory information as to the details. As far as he goes, however, he manifests a sound and discriminating judgment. He is very rarely betrayed into the extravagance of expression so visible in the writers of the time; and this temperance, combined with his uncommon sources of information, makes his work one of highest authority on the limited topics within its range. The original manuscript was consulted by Clavigero, and, indeed, has been used by other writers. The work is now accessible to all, as one of the series of translations from the pen of the indefatigable Ternaux.
[97] ποιήσαντες θεογονίην Ἐλλησι. Herodotus, Euterpe, sec. 53.—Heeren hazards a remark equally strong, respecting the epic poets of India, “who,” says he, “have supplied the numerous gods that fill her Pantheon.” Historical Researches, Eng. trans. (Oxford, 1833), vol. iii. p. 139.
[98] The Hon. Mountstuart Elphinstone has fallen into a similar train of thought, in a comparison of the Hindoo and Greek mythology, in his History of India, published since the remarks in the text were written. (See Book I. ch. 4.) The same chapter of this truly philosophic work suggests some curious points of resemblance to the Aztec religious institutions, that may furnish pertinent illustrations to the mind bent on tracing the affinities of the Asiatic and American races.
[99] Ritter has well shown, by the example of the Hindoo system, how the idea of unity suggests, of itself, that of plurality. History of Ancient Philosophy, Eng. trans. (Oxford, 1838), Book II. ch. 1.