CONCERNING THE RELIGION, WORSHIP, AND SUPERSTITIOUS CUSTOMS OF THE INDIANS.

§ 29. I don't pretend to have dived into all the mysteries of the Indian religion, nor have I had such opportunities of learning them as father Henepin and Baron Lahontan had, by living much among the Indians in their towns; and because my rule is to say nothing but what I know to be truth, I shall be very brief upon this head.

In the writings of those two gentlemen, I cannot but observe direct contradictions, although they traveled the same country, and the accounts they pretend to give are of the same Indians. One makes them have very refined notions of a Deity, and the other don't allow them so much as the name of a God. For which reason, I think myself obliged sincerely to deliver what I can warrant to be true upon my own knowledge; it being neither my interest, nor any part of my vanity, to impose upon the world.

I have been at several of the Indian towns, and conversed with some of the most sensible of them in Virginia; but I could learn little from them, it being reckoned sacrilege to divulge the principles of their religion. However, the following adventure discovered something of it. As I was ranging the woods, with some other friends, we fell upon their quioccosan, (which is their house of religious worship,) at a time when the whole town were gathered together in another place, to consult about the bounds of the land given them by the English.

Thus finding ourselves masters of so fair an opportunity, (because we knew the Indians were engaged,) we resolved to make use of it, and to examine their quioccosan, the inside of which they never suffer any Englishmen to see; and having removed about fourteen logs from the door, with which it was barricaded, we went in, and at first found nothing but naked walls, and a fireplace in the middle. This house was about eighteen feet wide, and thirty feet long, built after the manner of their other cabins, but larger, with a hole in the middle of the roof to vent the smoke, the door being at one end. Round about the house, at some distance from it, were set up posts, with faces carved on them, and painted. We did not observe any window or passage for the light, except the door and the vent of the chimney. At last we observed, that at the farther end, about ten feet of the room was cut off by a partition of very close mats, and it was dismal dark behind that partition. We were at first scrupulous to enter this obscure place, but at last we ventured, and, groping about, we felt some posts in the middle; then reaching our hands up those posts, we found large shelves, and upon these shelves three mats, each of which was rolled up, and sowed fast. These we handed down to the light, and to save time in unlacing the seams, we made use of a knife, and ripped them, without doing any damage to the mats. In one of these we found some vast bones, which we judged to be the bones of men—particularly we measured one thighbone, and found it two feet nine inches long. In another mat we found some Indian tomahawks finely graved and painted. These resembled the wooden falchion used by the prize-fighters in England, except that they have no guard to save the fingers. They were made of a rough, heavy wood, and the shape of them is represented in the tab. 10, No. 3. Among these tomahawks, was the largest that ever I saw. There was fastened to it a wild turkey's beard painted red, and two of the longest feathers of his wings hung dangling at it, by a string of about six inches long, tied to the end of the tomahawk. In the third mat there was something which we took to be their idol, though of an underling sort, and wanted putting together. The pieces were these—first, a board three feet and a half long, with one indenture at the upper end like a fork, to fasten the head upon. From thence half way down, were half hoops nailed to the edges of the board, at about four inches' distance, which were bowed out, to represent the breast and belly; on the lower half was another board of half the length of the other, fastened to it by joints or pieces of wood, which being set on each side stood out about fourteen inches from the body, and half as high. We supposed the use of these to be for the bowing out of the knees, when the image was set up. There were packed up with these things, red and blue pieces of cotton cloth, rolls made up for arms, thighs and legs, bent too at the knees, as is represented in the figure of their idol, which was taken by an exact drawer in the first discovery of the country. It would be difficult to see one of these images at this day, because the Indians are extreme shy of exposing them. We put the clothes upon the hoops for the body, and fastened on the arms and legs to have a view of the representation; but the head and rich bracelets, which it is usually adorned with, were not there, or at least we did not find them. We had not leisure to make a very narrow search, for having spent about an hour in this enquiry, we feared the business of the Indians might be near over, and that if we staid longer, we might be caught offering an affront to their superstition. For this reason, we wrapt up those holy materials in their several mats again, and laid them on the shelf where we found them. This image, when dressed up, might look very venerable in that dark place where 'tis not possible to see it, but by the glimmering light that is let in by lifting up a piece of the matting, which we observed to be conveniently hung for that purpose; for when the light of the door and chimney glance in several directions upon the image through that little passage, it must needs make a strange representation, which those poor people are taught to worship with a devout ignorance. There are other things that contribute towards carrying on this imposture. First, the chief conjurer enters within the partition in the dark, and may undiscerned move the image as he pleases. Secondly, a priest of authority stands in the room with the people, to keep them from being too inquisitive, under the penalty of the deity's displeasure and his own censure.

Their idol bears a several name in every nation, as Okee, Quioccos, Kiwasa. They do not look upon it as one single being, but reckon there are many of the same nature; they likewise believe that there are tutelar deities in every town.

Tab. 11. Their idol in his tabernacle.

The dark edging shows the sides and roof of the house, which consists of saplings and bark. The paler edging shows the mats, by which they make a partition of about ten feet at the end of the house for the idol's abode. The idol is set upon his seat of mats within a dark recess above the people's heads, and the curtain is drawn up before him.

§ 30. Father Henepin, in his continuation, page 60, will not allow that the Indians have any belief of a Deity, nor that they are capable of the arguments and reasonings that are common to the rest of mankind. He farther says, that they have not any outward ceremony to denote their worship of a Deity, nor have any word to express God by—that there's no sacrifice, priest, temple, or any other token of religion among them. Baron Lahontan, on the other hand, makes them have such refined notions, as seem almost to confute his own belief of Christianity.

The first I cannot believe, though written by the pen of that pious father; because, to my own knowledge, all the Indians in these parts are a superstitious and idolatrous people; and because all other authors, who have written of the American Indians, are against him. As to the other account of the just thoughts the Indians have of religion, I must humbly intreat the baron's pardon; because I am very sure they have some unworthy conceptions of God and another world. Therefore, what that gentleman tells the public concerning them, is rather to show his own opinions, than those of the Indians.Once in my travels, in very cold weather, I met at an Englishman's house with an Indian, of whom an extraordinary character had been given me for his ingenuity and understanding. When I saw he had no other Indian with him, I thought I might be the more free; and therefore I made much of him, seating him close by a large fire, and giving him plenty of strong cider, which I hoped would make him good company and open-hearted. After I found him well warmed, (for unless they be surprised some way or other, they will not talk freely of their religion,) I asked him concerning their god, and what their notions of him were? He freely told me, they believed God was universally beneficent, that his dwelling was in the heavens above, and that the influences of his goodness reached to the earth beneath. That he was incomprehensible in his excellence, and enjoyed all possible felicity; that his duration was eternal, his perfection boundless, and that he possesses everlasting indolence and ease. I told him I had heard that they worshipped the devil, and asked why they did not rather worship God, whom they had so high an opinion of, and who would give them all good things, and protect them from any mischief that the devil could do them? To this his answer was, that, 'tis true God is the giver of all good things, but they flow naturally and promiscuously from him; that they are showered down upon all men indifferently without distinction; that God does not trouble himself with the impertinent affairs of men, nor is concerned at what they do; but leaves them to make the most of their free will, and to secure as many as they can of the good things that flow from him; that therefore it was to no purpose either to fear or worship him. But on the contrary, if they did not pacify the evil spirit, and make him propitious, he would take away or spoil all those good things that God had given, and ruin their health, their peace, and their plenty, by sending war, plague and famine among them; for, said he, this evil spirit is always busying himself with our affairs, and frequently visiting us, being present in the air in the thunder, and in the storms. He told me farther, that he expected adoration and sacrifice from them, on pain of his displeasure, and that therefore they thought it convenient to make their court to him. I then asked him concerning the image which they worship in their quioccasan, and assured him that it was a dead, insensible log, equipped with a bundle of clouts, a mere helpless thing made by men, that could neither hear, see nor speak, and that such a stupid thing could noways hurt or help them. To this he answered very unwillingly, and with much hesitation; however, he at last delivered himself in these broken and imperfect sentences: It is the priests——they make the people believe, and——. Here he paused a little, and then repeated to me, that it was the priests——, and then gave me hopes that he would have said something more; but a qualm crossed his conscience, and hindered him from making any farther confession.

§ 31. The priests and conjurers have a great sway in every nation. Their words are looked upon as oracles, and consequently are of great weight among the common people. They perform their adorations and conjurations in the general language before spoken of, as the catholics of all nations do their mass in the Latin. They teach that the souls of men survive their bodies, and that those who have done well here, enjoy most transporting pleasures in their elysium hereafter; that this elysium is stored with the highest perfection of all their earthly pleasures; namely, with plenty of all sorts of game for hunting, fishing and fowling; that it is blest with the most charming women, who enjoy an eternal bloom, and have an universal desire to please; that it is delivered from excesses of cold or heat, and flourishes with an everlasting spring. But that, on the contrary, those who are wicked and live scandalously here, are condemned to a filthy, stinking lake after death, that continually burns with flames that never extinguish; where they are persecuted and tormented day and night, with furies in the shape of old women.They use many divinations and enchantments, and frequently offer burnt sacrifice to the evil spirit. The people annually present their first fruits of every season and kind, namely, of birds, beasts, fish, fruits, plants, roots, and of all other things, which they esteem either of profit or pleasure to themselves. They repeat their offerings as frequently as they have great successes in their wars, or their fishing, fowling or hunting.

Captain Smith describes the particular manner of a conjuration that was made about him, while he was a prisoner among the Indians at the Pamunky town, in the first settlement of the country; and after that I'll tell you of another of a more modern date, which I had from a very good hand. Smith's word's are these: vol. 1, p. 160.

"Early in the morning, a great fire was made in a long house, and a mat spread on the one side and on the other. On the one they caused him to sit, and all the guard went out of the house, and presently there came skipping in a great grim fellow, all painted over with coal mingled with oil, and many snakes and weasel skins stuffed with moss, and all their tails tied together, so as they met in the crown of his head, like a tassel, and round about the tassel was a coronet of feathers, the skins hanging round about his head, back and shoulders, and in a manner covering his face; with a hellish voice, and a rattle in his hand, with most strange gestures and postures, he began his invocation, and environed the fire with a circle of meal; which done, three much such like devils came rushing in with the like antic tricks, painted half black, half red; but all their eyes were painted white, and some great strokes like mustaches, along their cheeks. Round about him these fiends danced a pretty while; and then came in three more as ugly as the rest, with red eyes and white strokes over their black faces. At last they all sat down right against him, three of them on one hand of the chief priest and three on the other. Then all of them with their rattles began a song; which ended, the chief priest laid down five wheat corns; then straining his arms and hands with such violence that he sweat, and his veins swelled, he began a short oration. At the conclusion they gave a short groan, and then laid down three grains more; after that, began their song again, and then another oration, ever laying down so many corns as before, till they had twice encircled the fire. That done, they took a bunch of little sticks prepared for that purpose, continuing still their devotion, and at the end of every song and oration, they laid down a stick betwixt the divisions of corn. Till night neither he nor they did eat or drink, and then they feasted merrily with the provisions they could make. Three days they used this ceremony, the meaning whereof they told him was to know if he intended them well or no. The circle of meal signified their country, the circles of corn the bounds of the sea, and the sticks his country. They imagined the world to be flat and round like a trencher, and they in the midst."

Thus far is Smith's story of conjuration concerning himself; but when he says they encircled the fire with wheat, I am apt to believe he means their Indian corn, which some, contrary to the custom of the rest of mankind will still call by the name of Indian wheat.

The latter story of conjuration is this: Some few years ago, there happened a very dry time towards the heads of the rivers, and especially on the upper parts of James river, where Col. Byrd had several quarters of negroes. This gentleman has been for a long time extremely respected and feared by all the Indians round about, who, without knowing the name of any governor, have ever been kept in order by him. During this drought, an Indian, well known to one of the Colonel's overseers, came to him, and asked if his tobacco was not like to be spoiled? The overseer answered yes, if they had not rain very suddenly. The Indian, who pretended great kindness for his master, told the overseer if he would promise to give him two bottles of rum, he would bring him rain enough. The overseer did not believe anything of the matter, not seeing at that time the least appearance of rain, nor so much as a cloud in the sky; however, he promised to give him the rum when his master came thither, if he would be as good as his word. Upon this, the Indian went immediately a pauwawing as they call it, and in about half an hour, there came up a black cloud into the sky that showered down rain enough upon this gentleman's corn and tobacco, but none at all upon any of the neighbors, except a few drops of the skirts of the shower. The Indian for that time went away without returning to the overseer again, till he heard of his master's arrival at the falls, and then he came to him and demanded the two bottles of rum. The Colonel at first seemed to know nothing of the matter, and asked the Indian for what reason he made that demand? (Although his overseer had been so overjoyed at what had happened that he could not rest till he had taken a horse and rode near forty miles to tell his master the story.) The Indian answered with some concern, that he hoped the overseer had let him know the service he had done him, by bringing a shower of rain to save his crop. At this the Colonel, not being apt to believe such stories, smiled, and told him he was a cheat, and had seen the cloud acoming, otherwise he could neither have brought the rain nor so much as foretold it. The Indian at this, seeming much troubled, replied, why then had not such a one, and such a one, (naming the next neighbor,) rain, as well as your overseer? for they lost their crops, but I loved you and therefore I saved yours. The Colonel made sport with him a little while, but in the end ordered him the two bottles of rum, letting him understand, however, that it was a free gift, and not the consequence of any bargain with his overseer.

§ 32. The Indians have their altars and places of sacrifice. Some say they now and then sacrifice young children; but they deny it, and assure us, that when they withdraw their children, it is not to sacrifice them, but to consecrate them to the service of their god. Smith tells of one of these sacrifices in his time, from the testimony of some people who had been eye-witnesses. His words are these, (vol. 1, p. 140):

How far Captain Smith might be misinformed in this account, I can't say, or whether their Okee's sucking the breast, be only a delusion or pretence of the physician, (or priest, who is always a physician,) to prevent all reflection on his skill when any happened to die under his discipline. This I choose rather to believe, than those religious romances concerning their Okee. For I take this story of Smith's to be only an example of huskanawing, which being a ceremony then altogether unknown to him, he might easily mistake some of the circumstances of it.

The solemnity of huskanawing is commonly practiced once every fourteen or sixteen years, or oftener, as their young men happen to grow up. It is an institution or discipline which all young men must pass before they can be admitted to be of the number of the great men, officers, or cockarouses of the nation; whereas, by Capt. Smith's relation, they were only set apart to supply the priesthood. The whole ceremony of huskanawing is performed after the following manner:

The choicest and briskest young men of the town, and such only as have acquired some treasure by their travels and hunting, are chosen out by the rulers to be huskanawed; and whoever refuses to undergo this process dares not remain among them. Several of those odd preparatory fopperies are premised in the beginning, which have been before related; but the principal part of the business is, to carry them into the woods, and there keep them under confinement, and destitute of all society for several months, giving them no other sustenance but the infusion, or decoction, of some poisonous, intoxicating roots; by virtue of which physic, and by the severity of the discipline which they undergo, they became stark, staring mad; in which raving condition, they are kept eighteen or twenty days. During these extremities, they are shut up, night and day, in a strong inclosure, made on purpose; one of which I saw belonging to the Pamunky Indians, in the year 1694. It was in shape like a sugar loaf, and every way open like a lattice for the air to pass through, as in tab. 4, fig. 3. In this cage, thirteen young men had been huskanawed, and had not been a month set at liberty when I saw it. Upon this occasion, it is pretended that these poor creatures drink so much of that water of Lethe, that they perfectly lose the remembrance of all former things, even of their parents, their treasure, and their language. When the doctors find that they have drank sufficiently of the wysoccan, (so they call this mad potion,) they gradually restore them to their senses again, by lessening the intoxication of their diet; but before they are perfectly well, they bring them back into their towns, while they are still wild and crazy, through the violence of the medicine. After this, they are very fearful of discovering anything of their former remembrance; for if such a thing should happen to any of them, they must immediately be huskanawed again; and the second time, the usage is so severe, that seldom any one escapes with life. Thus they must pretend to have forgot the very use of their tongues, so as not to be able to speak, nor understand anything that is spoken, till they learn it again. Now, whether this be real or counterfeit, I don't know; but certain it is, that they will not for some time take notice of any body, nor anything with which they were before acquainted, being still under the guard of their keepers, who constantly wait upon them everywhere till they have learnt all things perfectly over again. Thus they unlive their former lives, and commence men by forgetting that they ever have been boys. If, under this exercise, any one should die, I suppose the story of Okee, mentioned by Smith, is the salvo for it; for, (says he) Okee was to have such as were his by lot, and such were said to be sacrificed.

Now this conjecture is the more probable, because we know that Okee has not a share in every huskanawing; for though two young men happened to come short home, in that of the Pamunky Indians, which was performed in the year 1694, yet the Appomattoxs, formerly a great nation, though now an inconsiderable people, made a huskanaw in the year 1690, and brought home the same number they carried out.§ 33. I can account no other way for the great pains and secrecy of the keepers, during the whole process of this discipline, but by assuring you, that it is the most meritorious thing in the world to discharge that trust well, in order to their preferment to the greatest posts in the nation, which they claim as their undoubted right, in the next promotion. On the other hand, they are sure of a speedy passport into the other world, if they should, by their levity or neglect, shew themselves in the least unfaithful.

Those which I have observed to have been huskanawed, were lively, handsome, well timbered young men, from fifteen to twenty years of age, or upward, and such as were generally reputed rich.

I confess, I judged it at the first sight to be only an invention of the seniors, to engross the young men's riches to themselves; for, after suffering this operation, they never pretended to call to mind anything of their former property; but their goods were either shared by the old men, or brought to some public use; and so those younkers were obliged to begin the world again.

But the Indians detest this opinion, and pretend that this violent method of taking away the memory, is to release the youth from all their childish impressions, and from that strong partiality to persons and things, which is contracted before reason comes to take place. They hope by this proceeding, to root out all the prepossessions and unreasonable prejudices which are fixed in the minds of children. So that, when the young men come to themselves again, their reason may act freely, without being biased by the cheats of custom and education. Thus, also, they become discharged from the remembrance of any ties by blood, and are established in a state of equality and perfect freedom, to order their actions, and dispose of their persons, as they think fit, without any other control than that of the law of nature. By this means also they become qualified, when they have any public office, equally and impartially to administer justice, without having respect either to friend or relation. Puffend. p. 7, book I. A proselyte of justice of the Jews had a new soul.

§ 34. The Indians offer sacrifice almost upon every new occasion; as when they travel or begin a long journey, they burn tobacco instead of incense, to the sun, to bribe him to send them fair weather, and a prosperous voyage. When they cross any great water, or violent fresh, or torrent, they throw in tobacco, puccoon, peak, or some other valuable thing, that they happen to have about them, to intreat the spirit presiding there to grant them a safe passage. It is called a fresh, when after very great rains, or (as we suppose) after a great thaw of the snow and ice lying upon the mountains to the westward, the water descends in such abundance into the rivers, that they overflow the banks, which bound their streams at other times.

Likewise, when the Indians return from war, from hunting, from great journeys or the like, they offer some proportion of their spoils, of their chiefest tobacco, furs and paint, as also the fat, and choice bits of their game.

§ 35. I never could learn that they had any certain time or set days for their solemnities; but they have appointed feasts that happen according to the several seasons. They solemnize a day for the plentiful coming of their wild fowl, such as geese, ducks, teal, &c., for the returns of their hunting seasons, and for the ripening of certain fruits; but the greatest annual feast they have, is at the time of their corn-gathering, at which they revel several days together. To these they universally contribute, as they do to the gathering in the corn. On this occasion, they have their greatest variety of pastimes, and more especially of their war-dances and heroic songs; in which they boast, that their corn being now gathered, they have store enough for their women and children, and have nothing to do, but to go to war, travel, and to seek out for new adventures.

§ 36. They make their account by units, tens, hundreds, &c., as we do; but they reckon the years by the winters, or cobonks, as they call them; which is a name taken from the note of the wild-geese, intimating so many times of the wild geese coming to them, which is every winter. They distinguish the several parts of the year, by five seasons, viz: the budding or blossoming of the spring; the earing of the corn, or roasting-ear time; the summer, or highest sun; the corn-gathering or fall of the leaf, and the winter, or cobonks. They count the months likewise by the moons, though not with any relation to so many in a year, as we do; but they make them return again by the same name, as the moon of stags, the corn moon, the first and second moon of cobonks, &c. They have no distinction of the hours of the day, but divide it only into three parts, the rise, power, and lowering of the sun. And they keep their account by knots on a string, or notches on a stick, not unlike the Peruvian quippoes.

§ 37. In this state of nature, one would think they should be as pure from superstition, and overdoing matters in religion, as they are in other things; but I find it is quite the contrary; for this simplicity gives the cunning priest a greater advantage over them, according to the Romish maxim, "Ignorance is the mother of devotion." For, no bigotted pilgrim appears more zealous, or strains his devotion more at the shrine, than these believing Indians do, in their idolatrous adorations. Neither do the most refined Catholics undergo their pennance with so much submission, as these poor Pagans do the severities which their priests inflict upon them.

They have likewise in other cases many fond and idle superstitions, as for the purpose. By the falls of James river upon Colonel Byrd's land, there lies a rock which I have seen, about a mile from the river, wherein are fairly imprest several marks like the footsteps of a gigantic man, each step being about five feet asunder. These they aver to be the track of their God.

This is not unlike what the fathers of the Romish Church tell us, that our Lord left the print of His feet on the stone, whereon he stood while he talked with St. Peter; which stone was afterward preserved as a very sacred relic; and after several translations, was at last fixed in the Church of St. Sebastian, the martyr, where it is kept, and visited with great expressions of devotion. So that the Indians, as well as these, are not without their pious frauds.

§ 38. As the people have a great reverence for the priest, so the priest very oddly endeavours to preserve their respect, by being as hideously ugly as he can, especially when he appears in public; for besides, that the cut of his hair is peculiar to his function, as in tab. 4, book 3, and the hanging of his cloak, with the fur reversed and falling down in flakes, looks horridly shagged, he likewise bedaubs himself in that frightful manner with paint, that he terrifies the people into a veneration for him.

The conjuror is a partner with the priest, not only in the cheat, but in the advantages of it, and sometimes they officiate for one another. When this artist is in the act of conjuration, or of pauwawing, as they term it, he always appears with an air of haste, or else in some convulsive posture, that seems to strain all the faculties, like the Sybils, when they appeared to be under the power of inspiration. At these times, he has a black bird with expanded wings fastened to his ear, differing in nothing but color, from Mahomet's pigeon. He has no clothing but a small skin before, and a pocket at his girdle, as in tab. 4, book 3.

The Indians never go about any considerable enterprise, without first consulting their priests and conjurers, for the most ingenious amongst them are brought up to those functions, and by that means become better instructed in their histories, than the rest of the people. They likewise engross to themselves all the knowledge of nature, which is handed to them by tradition from their forefathers; by which means they are able to make a truer judgment of things, and consequently are more capable of advising those that consult them upon all occasions. These reverend gentlemen are not so entirely given up to their religious austerities, but they sometimes take their pleasure (as well as the laity) in fishing, fowling and hunting.

§ 39. The Indians have posts fixed round their Quioccassan, which have men's faces carved upon them, and are painted. They are likewise set up round some of their other celebrated places, and make a circle for them to dance about on certain solemn occasions. They very often set up pyramidal stones and pillars, which they color with puccoon, and other sorts of paint, and which they adorn with peak, roenoke, &c. To these they pay all outward signs of worship and devotion, not as to God, but as they are hieroglyphics of the permanency and immutability of the Deity; because these, both for figure and substance, are of all sublunary bodies, the least subject to decay or change; they also, for the same reason, keep baskets of stones in their cabins. Upon this account too, they offer sacrifice to running streams, which by the perpetuity of their motion, typify the eternity of God.

They erect altars wherever they have any remarkable occasion, and because their principal devotion consists in sacrifice, they have a profound respect for these altars. They have one particular altar, to which, for some mystical reason, many of their nations pay an extraordinary veneration; of this sort was the crystal cube, mentioned book II, chap. 3, § 9. The Indians call this by the name of pawcorance, from whence proceeds the great reverence they have for a small bird that uses the woods, and in their note continually sound that name. This bird flies alone, and is only heard in the twilight. They say, this is the soul of one of their princes; and on that score, they would not hurt it for the world. But there was once a profane Indian in the upper parts of James river, who, after abundance of fears and scruples, was at last bribed to kill one of them with his gun; but the Indians say he paid dear for his presumption; for in a few days after he was taken away, and never more heard of. I have young birds of this kind.

When they travel by any of these altars, they take great care to instruct their children and young people in the particular occasion and time of their erection, and recommend the respect which they ought to have for them; so that their careful observance of these traditions proves almost as good a memorial of such antiquities as written records, especially for so long as the same people continue to inhabit in or near the same place.

I can't understand that their women ever pretended to intermeddle with any offices that relate to the priesthood or conjuration.

§ 40. The Indians are religious in preserving the corpses of their kings and rulers after death, which they order in the following manner: First, they neatly flay off the skin as entire as they can, slitting it only in the back; then they pick all the flesh off from the bones as clean as possible, leaving the sinews fastened to the bones, that they may preserve the joints together; then they dry the bones in the sun, and put them into the skin again, which, in the meantime, has been kept from drying or shrinking; when the bones are placed right in the skin, they nicely fill up the vacuities with a very fine white sand. After this they sew up the skin again, and the body looks as if the flesh had not been removed. They take care to keep the skin from shrinking, by the help of a little oil or grease, which saves it also from corruption. The skin being thus prepared, they lay it in an apartment for that purpose, upon a large shelf raised above the floor. This shelf is spread with mats, for the corpse to rest easy on, and skreened with the same, to keep it from the dust. The flesh they lay upon hurdles in the sun to dry, and when it is thoroughly dried, it is sewed up in a basket, and set at the feet of the corpse, to which it belongs. In this place also they set up a quioccos, or idol, which they believe will be a guard to the corpse. Here night and day one or other of the priests must give his attendance, to take care of the dead bodies. So great an honor and veneration have these ignorant and unpolished people for their princes, even after they are dead.

The mat is supposed to be turned up in the figure, that the inside may be viewed.

Tab. 12. Represents the burial of the kings.