Chapter I: shall faithfully commend unto the Presse (6)

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._

Thus they goe round dancing, playing in some places very well upon their Guitarres, repeating now and then all together a verse or two, and calling the _Mexican_ Dames to come out to them with their gallant Mantles to sing praise unto their King of Glory. Besides these they have, and use our Morris dances, and Blackmore dances with Sonajas in their hands, which are a round set of small Morris dancing bells, wherewith they make variety of sounds to their nimble feet. But the dance which doth draw to it the peoples wondering is a Tragedy acted by way of dance, as the death of St. _Peter_, or the beheading of _John_ the _Baptist_. In these dances there is an Emperour, or a King _Herod_ with their Queens clothed, another cloathed with a long loose Coat who represents St. _Peter_, or _John_ the _Baptist_, who whilst the rest danceth, walketh amongst them with a book in his hands, as if hee were saying his prayers, all the rest of the Dancers are apparelled like Captaines and souldiers with Swords, Daggers, or Holbards in their hands. They dance at the sound of a small drum and pipes, sometimes round, sometimes in length forward, and have and use many speeches to the Emperour or King, and among themselves concerning the apprehending and executing the Saint. The King and Queen sit sometimes down to hear their pleading against the Saint, and his pleading for himselfe; and sometimes they dance with the rest; and the end of their dance is to crucifie St. _Peter_ downwards with his head upon a Crosse, or behead _John_ the _Baptist_, having in readinesse a painted head in a dish, which they present unto the King and Queen, for joy whereof they all again dance merrily and so conclude, taking down him that acted _Peter_ from the Crosse. The _Indians_ that dance this dance most of them are superstitious for what they do, judging as if it were indeed really acted and performed what onely is by way of dance represented. When I lived amongst them, it was an ordinary thing for him who in the dance was to act St. _Peter_ or _John_ the _Baptist_, to come first to Confession, saying they must bee holy and pure like that Saint, whom they represent, and must prepare themselves to die. So likewise hee that acted _Herod_ or _Herodias_, and some of the Souldiers that in the dance were to speak and to accuse the Saints, would afterwards come to confesse of that sinne, and desire absolution as from bloodguiltinesse. More particular passages of the _Indians_ according to my experience of them, I shall in the Chapter following truly relate unto my Reader.

CHAP. XX.

_Shewing how and why I departed out of_ Guatemala _to learne the Poconchi language, and to live among the_ Indians, _and of some particular passages and accidents whilst I lived there._

Having read in the University of _Guatemala_ for three years space a whole course of Arts, and having begun to read part of Divinity, the more I studied and grew in knowledge, and the more I controverted by way of Arguments some Truths and points of Religion, the more I found the spirit of Truth inlightening me, and discovering unto me the lies, errors, falsities and superstitions of the Church of _Rome_. My conscience was much perplexed, and wavering, and I desirous of some good and full satisfaction: Which I knew might not bee had there; and that to professe and continue in any opinion contrary to the Doctrine of _Rome_, would bring mee to the Inquisition, that Rack of tender Consciences, and from thence to no lesse then burning alive, in case I would not recant of what the true Spirit had inspired into mee. The point of Transubstantiation, of Purgatory, of the Popes power and authority, of the merit of mans workes, of his free will to choose all soul-saving wayes, the sacrifice of the Masse, the halving the Sacrament of the Lords Supper unto the Lay people, the Preists power to absolve from sinne, the worshipping of Saints though with δουλεία, as they call it, and not with λατρεία, and the Virgin _Mary_ with a higher degree of worship then that of the Saints, which they call ὑπερδουεία; the strange lies and blasphemies which they call miracles recorded in the Legend and lives of their Saints, the infallibility of the Pope, and councell in defining for truth and point of Faith, what in it selfe is false and erroneous; these points especially, with many more of _Romes_ policies, and the lewd lives of the Preists, Fryers, Nuns, and those in authority, did much trouble and perplex my conscience, which I knew would bee better satisfied if I could returne againe to my owne Countrey of _England_, where I knew many things were held contrary to the Church of _Rome_, but what particulars they were, I could not tell, not having been brought up in the Protestant Church, and having been sent young over to _St. Omers_. Wherefore I earnestly addressed my selfe to the Provincial; and to the President of _Guatemala_, for a licence to come home, but neither of them would yeeld unto it, because there was a strict order of the King and Councell, that no Preist sent by his Majesty to any of the parts of the _India's_ to Preach the Gospell, should return againe to _Spain_ till ten yeers were expired. Hereupon I seeing my self a Prisoner, and without hopes for the present of seeing _England_ in many yeers, resolved to stay no more in _Guatemala_, but to goe out to learne some _Indian_ tongue, and to preach in some of their Townes, where I knew more money might bee got to help mee home, when the time should come, then if I did continue to live in the Cloister of _Guatemala_. Yet in the mean time I thought it not unfit to write to _Spain_ to a friend of mine an _English_ Fryer in _San Lucar_, called Fryer _Pablo de Londres_ to desire him to obtain for mee a License from the Court, and from the Generall of the Order at _Rome_, that I might return unto my Country. In this season there was in _Guatemala_, Fryer _Francisco de Moran_, the Prior of _Coban_ in the Province of _Vera Paz_, who was informing the President and whole Chancery, how necessary it was that some _Spaniards_ should bee ayding and assisting him for the discovery of a way from that Country unto _Jucatan_, and for the suppressing of such barbarous people and Heathens, as stopped his passage, and did often invade some _Indian_ Towns of Christians. This _Moran_ (being my speciall friend, and having been brought up in _Spaine_ in the Cloister of _San Pablo de Valladolid_, where my selfe was first entred Frier,) was very desirous of my company along with him, for the better bringing into Christianity those Heathens, and Idolaters, telling me that doubtlesse in a new Countrey new treasure and great riches was like to be found, whereof no small share and portion should befall him and me for our pains and adventure. I was not hard to be perswaded, being above all desirous to convert to Christianity a people that had never heard of Christ; and so purposed to forsake that honour which I had in the Universitie, for to make Christ knowne unto that Heathenish people. The Provinciall was glad to see this my courage, and so with some gifts and mony in my purse, sent me with _Moran_ to the _Vera Paz_ in the company of 50. _Spaniards_, who were appointed by the President to aid and assist us.