Peruvian Religion. — Deities1. — Gorgeous Temples. — Festivals. — Virgins2 Of The Sun. — Marriage.
It is a remarkable3 fact, that many, if not most, of the rude tribes inhabiting the vast American continent, however disfigured their creeds5 may have been in other respects by a childish superstition6, had attained7 to the sublime8 conception of one Great Spirit, the Creator of the Universe, who, immaterial in his own nature, was not to be dishonored by an attempt at visible representation, and who, pervading9 all space, was not to be circumscribed10 within the walls of a temple. Yet these elevated ideas, so far beyond the ordinary range of the untutored intellect, do not seem to have led to the practical consequences that might have been expected; and few of the American nations have shown much solicitude11 for the maintenance of a religious worship, or found in their faith a powerful spring of action. But, with progress in civilization, ideas more akin13 to those of civilized15 communities were gradually unfolded; a liberal provision was made, and a separate order instituted, for the services of religion, which were conducted with a minute and magnificent ceremonial, that challenged comparison, in some respects, with that of the most polished nations of Christendom. This was the case with the nations inhabiting the table-land of North America, and with the natives of Bogota, Quito, Peru, and the other elevated regions on the great Southern continent. It was, above all, the case with the Peruvians, who claimed a divine original for the founders17 of their empire, whose laws all rested on a divine sanction, and whose domestic institutions and foreign wars were alike directed to preserve and propagate their faith. Religion was the basis of their polity, the very condition, as it were, of their social existence. The government of the Incas, in its essential principles, was a theocracy20.
Yet, though religion entered so largely into the fabric21 and conduct of the political institutions of the people, their mythology22, that is, the traditionary legends by which they affected23 to unfold the mysteries of the universe, was exceedingly mean and puerile24. Scarce one of their traditions — except the beautiful one respecting the founders of their royal dynasty — is worthy25 of note, or throws much light on their own antiquities26, or the primitive27 history of man. Among the traditions of importance is one of the deluge29, which they held in common with so many of the nations in all parts of the globe, and which they related with some particulars that bear resemblance to a Mexican legend. 1
1 They related, that, after the deluge, seven persons issued from a cave where they had saved themselves, and by them the earth was repeopled. One of the traditions of the Mexicans deduced their descent, and that of the kindred tribes, in like manner, from seven persons who came from as many caves in Aztlan. (Conf. Acosta, lib. 6, cap. 19; lib. 7, cap. 2. — Ondegardo, Rel. Prim28., Ms.) The story of the deluge is told by different writers with many variations, in some of which it is not difficult to detect the plastic hand of the Christian30 convert.]
Their ideas in respect to a future state of being deserve more attention. They admitted the existence of the soul hereafter, and connected with this a belief in the resurrection of the body. They assigned two distinct places for the residence of the good and of the wicked, the latter of which they fixed31 in the centre of the earth. The good they supposed were to pass a luxurious32 life of tranquillity33 and ease, which comprehended their highest notions of happiness. The wicked were to expiate34 their crimes by ages of wearisome labor35. They associated with these ideas a belief in an evil principle or spirit, bearing the name of Cupay, whom they did not attempt to propitiate36 by sacrifices, and who seems to have been only a shadowy personification of sin, that exercised little influence over their conduct. 2
2 Ondegardo, Rel. Seg., Ms. — Gomara, Hist. de las Ind., cap. 123. — Garcilasso, Com. Real., Parte 1, lib. 2, cap. 2, 7.
One might suppose that the educated Peruvians — if I may so speak — imagined the common people had no souls, so little is said of their opinions as to the condition of these latter in a future life, while they are diffuse37 on the prospects38 of the higher orders, which they fondly believed were to keep pace with their condition here.]
It was this belief in the resurrection of the body, which led them to preserve the body with so much solicitude, — by a simple process, however, that, unlike the elaborate embalming39 of the Egyptians, consisted in exposing it to the action of the cold, exceedingly dry, and highly rarefied atmosphere of the mountains. 3 As they believed that the occupations in the future world would have great resemblance to those of the present, they buried with the deceased noble some of his apparel, his utensils40, and, frequently, his treasures; and completed the gloomy ceremony by sacrificing his wives and favorite domestics, to bear him company and do him service in the happy regions beyond the clouds. 4 Vast mounds41 of an irregular, or, more frequently, oblong shape, penetrated43 by galleries running at right angles to each other, were raised over the dead, whose dried bodies or mummies have been found in considerable numbers, sometimes erect44, but more often in the sitting posture45, common to the Indian tribes of both continents. Treasures of great value have also been occasionally drawn46 from these monumental deposits, and have stimulated47 speculators to repeated excavations48 with the hope of similar good-fortune. It was a lottery49 like that of searching after mines, but where the chances have proved still more against the adventurers. 5
3 Such, indeed, seems to be the opinion of Garcilasso, though some writers speak of resinous50 and other applications for embalming the body. The appearance of the royal mummies found at Cuzco, as reported both by Ondegardo and Garcilasso, makes it probable that no foreign substance was employed for their preservation51.]
4 Ondegardo, Rel. Seg., Ms
The Licentiate says, that this usage continued even after the Conquest; and that he had saved the life of more than one favorite domestic, who had fled to him for protection, as they were about to be sacrificed to the Manes of their deceased lords. Ibid., ubi supra.]
5 Yet these sepulchral52 mines have sometimes proved worth the digging. Sarmiento speaks of gold to the value of 100,000 castellanos, as occasionally buried with the Indian lords; (Relacion, Ms., cap. 57;) and Las Casas — not the best authority in numerical estimates — says that treasures worth more than half a million of ducats had been found, within twenty years after the Conquest, in the tombs near Truxillo. (Oeuvres, ed. par16 Llorente, (Paris, 1822,) tom. II. p. 192.) Baron53 Humboldt visited the sepulchre of a Peruvian prince in the same quarter of the country, whence a Spaniard in 1576 drew forth54 a mass of gold worth a million of dollars! Vues des Cordilleres, p. 29.]
The Peruvians, like so may other of the Indian races, acknowledged a Supreme55 Being, the Creator and Ruler of the Universe, whom they adored under the different names of Pachacamac and Viracocha. 6 No temple was raised to this invisible Being, save one only in the valley which took its name from the deity56 himself, not far from the Spanish city of Lima. Even this temple had existed there before the country came under the sway of the Incas, and was the great resort of Indian pilgrims from remote parts of the land; a circumstance which suggests the idea, that the worship of this Great Spirit, though countenanced57, perhaps, by their accommodating policy, did not originate with the Peruvian princes. 7
6 Pachacamac signifies “He who sustains or gives life to the universe.” The name of the great deity is sometimes expressed by both Pachacamac and Viracocha combined. (See Balboa, Hist. du Perou, chap. 6. — Acosta, lib. 6, cap. 21.) An old Spaniard finds in the popular meaning of Viracocha, “foam of the sea,” an argument for deriving60 the Peruvian civilization from some voyager from the Old World. Conq. i Pob. de. Piru, Ms.]
7 Pedro Pizarro, Descub. y Conq. Ms. — Sarmiento, Relacion, Ms., cap. 27.
Ulloa notices the extensive ruins of brick, which mark the probable site of the temple of Pachacamac, attesting62 by their present appearance its ancient magnificence and strength. Memoires Philosophiques, Historiques, Physiques, (Paris, 1787,) trad. Fr., p. 78.]
The deity whose worship they especially inculcated, and which they never failed to establish wherever their banners were known to penetrate42, was the Sun. It was he, who, in a particular manner, presided over the destinies of man; gave light and warmth to the nations, and life to the vegetable world; whom they reverenced63 as the father of their royal dynasty, the founder18 of their empire; and whose temples rose in every city and almost every village throughout the land, while his altars smoked with burnt offerings, — a form of sacrifice peculiar65 to the Peruvians among the semi-civilized nations of the New World. 8
8 At least, so says Dr. McCulloh; and no better authority can be required on American antiquities. (Researches, p. 392.) Might he not have added barbarous nations. also?]
Besides the Sun, the Incas acknowledged various objects of worship in some way or other connected with this principal deity. Such was the Moon, his sister-wife; the Stars, revered66 as part of her heavenly train, — though the fairest of them, Venus, known to the Peruvians by the name of Chasca, or the “youth with the long and curling locks,” was adored as the page of the Sun, whom he attends so closely in his rising and in his setting. They dedicated67 temples also to the Thunder and Lightning, 9 in whom they recognized the Sun’s dread68 ministers, and to the Rainbow, whom they worshipped as a beautiful emanation of their glorious deity. 10
9 Thunder, Lightning, and Thunderbolt, could be all expressed by the Peruvians in one word, Illapa. Hence some Spaniards have inferred a knowledge of the Trinity in the natives! “The Devil stole all he could,” exclaims Herrera, with righteous indignation. (Hist. General, dec. 5, lib. 4, cap. 5.) These, and even rasher conclusions, (see Acosta, lib. 5, cap. 28,) are scouted69 by Garcilasso, as inventions of Indian converts, willing to please the imaginations of their Christian teachers. (Com. Real., Parte 1, lib. 2, cap. 5, 6; lib. 3, cap. 21.) Imposture70, on the one hand, and credulity on the other, have furnished a plentiful71 harvest of absurdities72, which has been diligently73 gathered in by the pious74 antiquary of a later generation.]
10 Garcilasso’s assertion, that these heavenly bodies were objects of reverence64 as holy things, but not of worship, (Com. Real., Parte 1, lib. 2, cap. 1, 23,) is contradicted by Ondegardo, Rel. Seg., Ms., — Dec. de la Aud. Real., Ms., — Herrera, Hist. General, dec. 5, lib. 4, cap. 4, — Gomara, Hist. de las Ind., cap. 121, — and, I might add, by almost every writer of authority whom I have consulted. It is contradicted, in a manner, by the admission of Garcilasso himself, that these several objects were all personified by the Indians as living beings, and had temples dedicated to them as such, with their effigies75 delineated in the same manner as was that of the Sun in his dwelling76. Indeed, the effort of the historian to reduce the worship of the Incas to that of the Sun alone is not very reconcilable with what he else where says of the homage77 paid to Pachacamac, above all, and to Rimac, the great oracle78 of the common people. The Peruvian mythology was, probably, not unlike that of Hindostan, where, under two, or at most three, principal deities, were assembled a host of inferior ones, to whom the nation paid religious homage, as personifications of the different objects in nature.
In addition to these, the subjects of the Incas enrolled79 among their inferior deities many objects in nature, as the elements, the winds, the earth, the air, great mountains and rivers, which impressed them with ideas of sublimity80 and power, or were supposed in some way or other to exercise a mysterious influence over the destinies of man. 11 They adopted also a notion, not unlike that professed81 by some of the schools of ancient philosophy, that every thing on earth had its archetype or idea, its mother, as they emphatically styled it, which they held sacred, as, in some sort, its spiritual essence. 12 But their system, far from being limited even to these multiplied objects of devotion, embraced within its ample folds the numerous deities of the conquered nations, whose images were transported to the capital, where the burdensome charges of their worship were defrayed by their respective provinces. It was a rare stroke of policy in the Incas, who could thus accommodate their religion to their interests. 13
11 Ondegardo, Rel. Seg., Ms.
These consecrated82 objects were termed huacas, — a word of most prolific83 import; since it signified a temple, a tomb, any natural object remarkable for its size or shape, in short, a cloud of meanings, which by their contradictory84 sense have thrown incalculable confusion over the writings of historians and travellers.]
12 “La orden por donde fundavan sus huacas que ellos llamavan a las Idolatrias hera porque decian que todas criava el sol i que les dava madre por madre que mostravan a la tierra, porque decian que tenia madre, i tenian le echo su vulto i sus adoratorios, i al fuego decian que tambien tenia madre i al mais i a las otras sementeras i a las ovejas iganado decian que tenian madre, i a la chocha ques el brevaje que ellos usan decian que el vinagre della hera la madre i lo reverenciavan i llamavan mama agua madre del vinagre, i a cada cosa adoravan destas de su manera.” Conq. i Pob. del Piru, Ms.]
13 Pedro Pizarro, Descub. y Conq., Ms.
So it seems to have been regarded by the Licentiate Ondegardo. “E los Idolos estaban en aq1 galpon grande de la casa del Sol, y cada Idolo destos tenia su servicio y gastos y mugeres, y en la casa del Sol le iban a hacer reverencia los que venian de su provincial86 para lo qual e sacrificios que se hacian proveian de su misma tierra ordinaria e muy abundantemente por la misma orden que lo hacian quando estaba en la misma provincia, que daba gran autoridad a mi parecer e aun fuerza a estos Ingas que cierto me causo gran admiracion.” Rel. Seg., Ms.]
But the worship of the Sun constituted the peculiar care of the Incas, and was the object of their lavish87 expenditure88. The most ancient of the many temples dedicated to this divinity was in the Island of Titicaca, whence the royal founders of the Peruvian line were said to have proceeded. From this circumstance, this sanctuary89 was held in peculiar veneration90. Every thing which belonged to it, even the broad fields of maize91, which surrounded the temple, and formed part of its domain92, imbibed93 a portion of its sanctity. The yearly produce was distributed among the different public magazines, in small quantities to each, as something that would sanctify the remainder of the store. Happy was the man who could secure even an ear of the blessed harvest for his own granary! 14
14 Garcilasso. Com. Real, Parte 1, lib. 3, cap. 25.
But the most renowned94 of the Peruvian temples the pride of the capital, and the wonder of the empire, was at Cuzco, where, under the munificence95 of successive sovereigns, it had become so enriched, that it received the name of Coricancha, or “the Place of Gold.” It consisted of a principal building and several chapels96 and inferior edifices97, covering a large extent of ground in the heart of the city, and completely encompassed100 by a wall, which, with the edifices, was all constructed of stone. The work was of the kind already described in the other public buildings of the country, and was so finely executed, that a Spaniard, who saw it in its glory, assures us, he could call to mind only two edifices in Spain, which, for their workmanship, were at all to be compared with it. 15 Yet this substantial, and, in some respects, magnificent structure, was thatched with straw!
15 “Tenia este Templo en circuito mas de quatro cientos pasos, todo cercado de una muralla fuerte, labrado todo el edificio de cantera muy excelente de fina piedra, muy bien puesta y asentada, y algunas piedras eran muy grandes y soberbias, no tenian mezcla de tierra ni cal, sino con4 el betun que ellos suelen hacer sus edificios, y estan tan bien labradas estas piedras que no se les parece mezcla ni juntura ninguna. En toda Espana no he visto cosa que pueda comparar a estas paredes y postura de piedra, sino a la torre que llaman la Calahorra que esta junto101 con la puente de Cordoba, y a una obra que vi en Toledo, cuando fui a presentar la primera parte de mi Cronica al Principe Dn Felipe.” Sarmiento, Relacion, Ms., cap. 24]
The interior of the temple was the most worthy of admiration102. It was literally103 a mine of gold. On the western wall was emblazoned a representation of the deity, consisting of a human countenance58, looking forth from amidst innumerable rays of light, which emanated104 from it in every direction, in the same manner as the sun is often personified with us. The figure was engraved105 on a massive plate of gold of enormous dimensions, thickly powdered with emeralds and precious stones. 16 It was so situated106 in front of the great eastern portal, that the rays of the morning sun fell directly upon it at its rising, lighting107 up the whole apartment with an effulgence108 that seemed more than natural, and which was reflected back from the golden ornaments109 with which the walls and ceiling were everywhere incrusted. Gold, in the figurative language of the people, was “the tears wept by the sun,” 17 and every part of the interior of the temple glowed with burnished110 plates and studs of the precious metal. The cornices, which surrounded the walls of the sanctuary, were of the same costly111 material; and a broad belt or frieze112 of gold, let into the stonework, encompassed the whole exterior113 of the edifice98. 18
16 Conq. i Pob. del Piru, Ms — Cieza de Leon, Cronica, cap. 44, 92.
“La figura del Sol, muy grande, hecha de oro obrada muy primamente engastonada en muchas piedras ricas.” Sarmiento, Relacion, Ms., cap. 24.]
17 “I al oro asimismo decian que era lagrimas que el Sol llorava.” Conq. i Pob. del Piru, Ms.]
18 Sarmiento, Relacion, Ms., cap. 24. — Antig. y Monumentos del Peru, Ms.
“Cercada junto a la techumbre de una plancha de oro de palmo i medio de ancho i lo mismo tenian por de dentro en cada bohio o casa i aposento.” (Conq. i Pob. del Piru, Ms.) “Tenia una cinta de planchas de oro de anchor de mas de un palmo enlazadas en las piedras.” Pedro Pizarro, Descub. y Conq., Ms.
Adjoining the principal structure were several chapels of smaller dimensions. One of them was consecrated to the Moon, the deity held next in reverence, as the mother of the Incas. Her effigy114 was delineated in the same manner as that of the Sun, on a vast plate that nearly covered one side of the apartment. But this plate, as well as all the decorations of the building, was of silver, as suited to the pale, silvery light of the beautiful planet. There were three other chapels, one of which was dedicated to the host of Stars, who formed the bright court of the Sister of the Sun; another was consecrated to his dread ministers of vengeance115, the Thunder and the Lightning; and a third, to the Rainbow, whose many-colored arch spanned the walls of the edifice with hues116 almost as radiant as its own. There were besides several other buildings, or insulated apartments, for the accommodation of the numerous priests who officiated in the services of the temple. 19
19 Sarmiento, Relacion, Ms., cap. 24. — Garcilasso, Com. Real., Parte 1, lib. 3, cap. 21. — Pedro Pizarro, Descub. y Conq., Ms.]
All the plate, the ornaments, the utensils of every description, appropriated to the uses of religion, were of gold or silver. Twelve immense vases of the latter metal stood on the floor of the great saloon, filled with grain of the Indian corn; 20 the censers for the perfumes, the ewers117 which held the water for sacrifice, the pipes which conducted it through subterraneous channels into the buildings, the reservoirs that received it, even the agricultural implements118 used in the gardens of the temple, were all of the same rich materials. The gardens, like those described, belonging to the royal palaces, sparkled with flowers of gold and silver, and various imitations of the vegetable kingdom. Animals, also, were to be found there, — among which the llama, with its golden fleece, was most conspicuous119, — executed in the same style, and with a degree of skill, which, in this instance, probably, did not surpass the excellence120 of the material. 21
20 “El bulto del Sol tenian mui grande de oro, i todo el servicio desta casa era de plata i oro, i tenian doze121 horones de plata blanca que dos hombres no abrazarian cada uno quadrados, i eran mas altos que una buena pica donde hechavan el maiz que havian de dar al Sol, segun ellos decian que comiese.” Conq. i Pob. del Piru, Ms.
The original, as the Spanish reader perceives, says each of these silver vases or bins122 was as high as a good lance, and so large that two men with outspread arms could barely encompass99 them! As this might, perhaps, embarrass even the most accommodating faith, I have preferred not to become responsible for any particular dimensions.]
21 Levinus Apollonius, fol. 38. — Garcilasso, Com. Real., Parte 1, lib. 3, cap. 24. — Pedro Pizarro, Descub. y Conq., Ms.
“Tenian un Jardin que los Terrones eran pedazos de oro fino y estaban artificiosamente sembrado de maizales los quales eran oro asi las Canas de ello como las ojas y mazorcas, y estaban tan bien plantados que aunque hiciesen recios bientos no se arrancaban. Sin todo esto tenian hechas mas de veinte obejas de oro con sus Corderos y los Pastores con sus ondas y cayados que las guardaban hecho de este metal; havia mucha cantidad de Tinajas de oro y de Plata y esmeraldas, vasos, ollas y todo genero de vasijas todo de oro fino; por otras Paredes tenian esculpidas y pintadas otras mayores cosas, en fin59 era uno de los ricos Templos que hubo en el mundo.” Sarmiento, Relacion, Ms., cap. 24.]
If the reader sees in this fairy picture only the romantic coloring of some fabulous124 El Dorado, he must recall what has been said before in reference to the palaces of the Incas, and consider that these “Houses of the Sun,” as they were styled, were the common reservoir into which flowed all the streams of public and private benefaction throughout the empire. Some of the statements, through credulity, and others, in the desire of exciting admiration, may be greatly exaggerated; but, in the coincidence of contemporary testimony125, it is not easy to determine the exact line which should mark the measure of our skepticism. Certain it is, that the glowing picture I have given is warranted by those who saw these buildings in their pride, or shortly after they had been despoiled126 by the cupidity127 of their countrymen. Many of the costly articles were buried by the natives, or thrown into the waters of the rivers and the lakes; but enough remained to attest61 the unprecedented128 opulence129 of these religious establishments. Such things as were in their nature portable were speedily removed, to gratify the craving130 of the Conquerors131, who even tore away the solid cornices and frieze of gold from the great temple, filling the vacant places with the cheaper, but — since it affords no temptation to avarice133 — more durable134, material of plaster. Yet even thus shorn of their splendor135, the venerable edifices still presented an attraction to the spoiler, who found in their dilapidated walls an inexhaustible quarry136 for the erection of other buildings. On the very ground once crowned by the gorgeous Coricancha rose the stately church of St. Dominic, one of the most magnificent structures of the New World. Fields of maize and lucerne now bloom on the spot which glowed with the golden gardens of the temple; and the friar chants his orisons within the consecrated precincts once occupied by the Children of the Sun. 22
22 Miller’s Memoirs137, vol. II. pp. 223, 224.]
Besides the great temple of the Sun, there was a large number of inferior temples and religious houses in the Peruvian capital and its environs, amounting, as is stated, to three or four hundred. 23 For Cuzco was a sanctified spot, venerated138 not only as the abode139 of the Incas, but of all those deities who presided over the motley nations of the empire. It was the city beloved of the Sun; where his worship was maintained in its splendor; “where every fountain, pathway, and wall,” says an ancient chronicler, “was regarded as a holy mystery.” 24 And unfortunate was the Indian noble who, at some period or other of his life, had not made his pilgrimage to the Peruvian Mecca.
23 Herrera, Hist. General, dec 5, lib. 4, cap. 8. “Havia en aquella ciudad y legua y media de la redonda quatrocientos y tantos lugares, donde se hacian sacrificious, y se gastava mucha suma de hacienda en ellos.” Ondegardo, Rel. Prim., Ms.]
24 “Que aquella ciudad del Cuzco era casa y morada de Dioses, e ansi no habia en toda ella fuente ni paso ni pared que no dixesen que tenia misterio.” Ondegardo, Rel. Seg., Ms.]
Other temples and religious dwellings140 were scattered141 over the provinces; and some of them constructed on a scale of magnificence, that almost rivalled that of the metropolis142. The attendants on these composed an army of themselves. The whole number of functionaries143, including those of the sacerdotal order, who officiated at the Coricancha alone, was no less than four thousand. 25
25 Conq. i Pob. del Piru, Ms.
An army, indeed, if, as Cieza de Leon states, the number of priests and menials employed in the famous temple of Bilcas, on the route to Chili144, amounted to 40,000! (Cronica, cap. 89.) Every thing relating to these Houses of the Sun appears to have been on a grand scale. But we may easily believe this a clerical error for 4,000.]
At the head of all, both here and throughout the land, stood the great High–Priest, or Villac Vmu, as he was called. He was second only to the Inca in dignity, and was usually chosen from his brothers or nearest kindred. He was appointed by the monarch145, and held his office for life; and he, in turn, appointed to all the subordinate stations of his own order. This order was very numerous. Those members of it who officiated in the House of the Sun, in Cuzco, were taken exclusively from the sacred race of the Incas. The ministers in the provincial temples were drawn from the families of the curacas; but the office of high-priest in each district was reserved for one of the blood royal. It was designed by this regulation to preserve the faith in its purity, and to guard against any departure from the stately ceremonial which it punctiliously146 prescribed. 26
26 Sarmiento, Relacion, Ms., cap. 27. — Conq i Pob. del Piru, Ms.
It was only while the priests were engaged in the service of the temples, that they were maintained, according to Garcilasso, from the estates of the Sun. At other times, they were to get their support from their own lands, which, if he is correct, were assigned to them in the same manner as to the other orders of the nation. Com Real., Parte 1, lib. 5, cap. 8]
The sacerdotal order, though numerous, was not distinguished147 by any peculiar badge or costume from the rest of the nation. Neither was it the sole depository of the scanty148 science of the country, nor was it charged with the business of instruction, nor with those parochial duties, if they may so be called, which bring the priest in contact with the great body of the people, — as was the case in Mexico. The cause of this peculiarity149 may probably be traced to the existence of a superior order, like that of the Inca nobles, whose sanctity of birth so far transcended150 all human appointments, that they in a manner engrossed151 whatever there was of religious veneration in the people. They were, in fact, the holy order of the state. Doubtless, any of them might, as very many of them did, take on themselves the sacerdotal functions; and their own insignia and peculiar privileges were too well understood to require any further badge to separate them from the people.
The duties of the priest were confined to ministration in the temple. Even here his attendance was not constant, as he was relieved after a stated interval152 by other brethren of his order, who succeeded one another in regular rotation153. His science was limited to an acquaintance with the fasts and festivals of his religion, and the appropriate ceremonies which distinguished them. This, however frivolous154 might be its character, was no easy acquisition; for the ritual of the Incas involved a routine of observances, as complex and elaborate as ever distinguished that of any nation, whether pagan or Christian. Each month had its appropriate festival, or rather festivals. The four principal had reference to the Sun, and commemorated155 the great periods of his annual progress, the solstices and equinoxes. Perhaps the most magnificent of all the national solemnities was the feast of Raymi, held at the period of the summer solstice, when the Sun, having touched the southern extremity156 of his course, retraced157 his path, as if to gladden the hearts of his chosen people by his presence. On this occasion, the Indian nobles from the different quarters of the country thronged158 to the capital to take part in the great religious celebration.
For three days previous, there was a general fast, and no fire was allowed to be lighted in the dwellings. When the appointed day arrived, the Inca and his court, followed by the whole population of the city, assembled at early dawn in the great square to greet the rising of the Sun. They were dressed in their gayest apparel, and the Indian lords vied with each other in the display of costly ornaments and jewels on their persons, while canopies159 of gaudy160 feather-work and richly tinted161 stuffs, borne by the attendants over their heads, gave to the great square, and the streets that emptied into it, the appearance of being spread over with one vast and magnificent awning162. Eagerly they watched the coming of their deity, and, no sooner did his first yellow rays strike the turrets163 and loftiest buildings of the capital, than a shout of gratulation broke forth from the assembled multitude, accompanied by songs of triumph, and the wild melody of barbaric instruments, that swelled164 louder and louder as his bright orb165, rising above the mountain range towards the east, shone in full splendor on his votaries166. After the usual ceremonies of adoration167, a libation was offered to the great deity by the Inca, from a huge golden vase, filled with the fermented168 liquor of maize or of maguey, which, after the monarch had tasted it himself, he dispensed169 among his royal kindred. These ceremonies completed, the vast assembly was arranged in order of procession, and took its way towards the Coricancha. 27
27 Dec. de la Aud. Real., Ms. — Sarmiento, Relacion, Ms., cap. 27.
The reader will find a brilliant, and not very extravagant171, account of the Peruvian festivals in Marmontel’s romance of Les Incas. The French author saw in their gorgeous ceremonial a fitting introduction to his own literary pageant172 Tom. I. chap. 1 — 4.]
As they entered the street of the sacred edifice, all divested173 themselves of their sandals, except the Inca and his family, who did the same on passing through the portals of the temple, where none but these august personages were admitted. 28 After a decent time spent in devotion, the sovereign, attended by his courtly train, again appeared, and preparations were made to commence the sacrifice. This, with the Peruvians, consisted of animals, grain, flowers, and sweet-scented gums; sometimes of human beings, on which occasions a child or beautiful maiden174 was usually selected as the victim. But such sacrifices were rare, being reserved to celebrate some great public event, as a coronation, the birth of a royal heir, or a great victory. They were never followed by those cannibal repasts familiar to the Mexicans, and to many of the fierce tribes conquered by the Incas. Indeed, the conquests of these princes might well be deemed a blessing175 to the Indian nations, if it were only from their suppression of cannibalism176, and the diminution177, under their rule, of human sacrifices. 29
28 “Ningun Indio comun osaba pasar por la calle del Sol calzado; ni ninguno, aunque fuese mui grand Senor, entrava en las casas del Sol con zapatos.” Conq. i Pob. del Piru, Ms.]
29 Garcilasso de la Vega flatly denies that the Incas were guilty of human sacrifices; and maintains, on the other hand, that they uniformly abolished them in every country they subdued178, where they had previously179 existed. (Com. Real., Parte 1, lib. 2, cap. 9, et alibi180.) But in this material fact he is unequivocally contradicted by Sarmiento, Relacion, Ms., cap. 22, — Dec. de la Aud. Real., Ms., — Montesinos, Mem. Antiguas, Ms., lib. 2, cap. 8, — Balboa, Hist. du Perou, chap. 5, 8, — Cieza de Leon, Cronica, cap. 72, — Ondegardo, Rel. Seg., Ms., — Acosta, lib. 5, cap. 19, — and I might add, I suspect, were I to pursue the inquiry181, by nearly every ancient writer of authority; some of whom, having come into the country soon after the Conquest, while its primitive institutions were in vigor182, are entitled to more deference183 in a matter of this kind than Garcilasso himself. It was natural that the descendant of the Incas should desire to relieve his race from so odious184 an imputation185; and we must have charity for him, if he does show himself, on some occasions, where the honor of his country is at stake, “high gravel186 blind.” It should be added, in justice to the Peruvian government, that the best authorities concur187 in the admission, that the sacrifices were few, both in number and in magnitude, being reserved for such extraordinary occasions as those mentioned in the text.]
At the feast of Raymi, the sacrifice usually offered was that of the llama; and the priest, after opening the body of his victim, sought in the appearances which it exhibited to read the lesson of the mysterious future. If the auguries189 were unpropitious, a second victim was slaughtered191, in the hope of receiving some more comfortable assurance. The Peruvian augur188 might have learned a good lesson of the Roman, — to consider every omen192 as favorable, which served the interests of his country. 30
30 “Augurque cum esset, dicere ausus est, optimis auspiciis ea geri, quae pro12 reipublicae salute193 gererentur.” Cicero, De Senectute.
This inspection194 of the entrails of animals for the purposes of divination195 is worthy of note, as a most rare, if not a solitary196, instance of the kind among the nations of the New World, though so familiar in the ceremonial of sacrifice among the pagan nations of the Old.]
A fire was then kindled197 by means of a concave mirror of polished metal, which, collecting the rays of the sun into a focus upon a quantity of dried cotton, speedily set it on fire. It was the expedient198 used on the like occasions in ancient Rome, at least under the reign19 of the pious Numa. When the sky was overcast199, and the face of the good deity was hidden from his worshippers, which was esteemed200 a bad omen, fire was obtained by means of friction201. The sacred flame was intrusted to the care of the Virgins of the Sun, and if, by any neglect, it was suffered to go out in the course of the year, the event was regarded as a calamity202 that boded203 some strange disaster to the monarchy204. 31 A burnt offering of the victims was then made on the altars of the deity. This sacrifice was but the prelude205 to the slaughter190 of a great number of llamas, part of the flocks of the Sun, which furnished a banquet not only for the Inca and his Court, but for the people, who made amends206 at these festivals for the frugal207 fare to which they were usually condemned208. A fine bread or cake, kneaded of maize flour by the fair hands of the Virgins of the Sun, was also placed on the royal board, where the Inca, presiding over the feast, pledged his great nobles in generous goblets209 of the fermented liquor of the country, and the long revelry of the day was closed at night by music and dancing. Dancing and drinking were the favorite pastimes of the Peruvians. These amusements continued for several days, though the sacrifices terminated on the first. — Such was the great festival of Raymi; and the recurrence210 of this and similar festivities gave relief to the monotonous211 routine of toil212 prescribed to the lower orders of the community. 32
31 “Vigilemque sacraverat ignem, Excubias divum aeternas.”
Plutarch, in his life of Numa, describes the reflectors used by the Romans for kindling213 the sacred fire, as concave instruments of brass214, though not spherical215 like the Peruvian, but of a triangular216 form.]
32 Acosta, lib. 5, cap. 28, 29. — Garcilasso, Com. Real., Parte 1, lib. 6, cap. 23.]
In the distribution of bread and wine at this high festival, the orthodox Spaniards, who first came into the country, saw a striking resemblance to the Christian communion; 33 as in the practice of confession217 and penance218, which, in a most irregular form, indeed, seems to have been used by the Peruvians, they discerned a coincidence with another of the sacraments of the Church. 34 The good fathers were fond of tracing such coincidences, which they considered as the contrivance of Satan, who thus endeavoured to delude219 his victims by counterfeiting221 the blessed rites222 of Christianity. 35 Others, in a different vein123, imagined that they saw in such analogies the evidence, that some of the primitive teachers of the Gospel, perhaps an apostle himself, had paid a visit to these distant regions, and scattered over them the seeds of religious truth. 36 But it seems hardly necessary to invoke223 the Prince of Darkness, or the intervention224 of the blessed saints, to account for coincidences which have existed in countries far removed from the light of Christianity and in ages, indeed, when its light had not yet risen on the world. It is much more reasonable to refer such casual points of resemblance to the general constitution of man, and the necessities of his moral nature. 37
33 “That which is most admirable in the hatred225 and presumption226 of Sathan is, that he not onely counterfeited227 in idolatry and sacrifices, but also in certain ceremonies, our sacraments, which Jesus Christ our Lord instituted, and the holy Church uses, having especially pretended to imitate, in some sort, the sacrament of the communion, which is the most high and divine of all others.” Acosta, lib. 5, cap. 23.]
34 Herrera, Hist. General, dec. 5, lib. 4, cap. 4. — Ondegardo, Rel. Prim., Ms.
“The father of lies would likewise counterfeit220 the sacrament of Confession, and in his idolatries sought to be honored with ceremonies very like to the manner of Christians228.” Acosta, lib. 5, cap. 25.]
35 Cieza de Leon, not content with many marvellous accounts of the influence and real apparition229 of Satan in the Indian ceremonies, has garnished230 his volume with numerous wood-cuts representing the Prince of Evil in bodily presence with the usual accompaniments of tail, claws, &c., as if to reenforce the homilies in his text! The Peruvian saw in his idol85 a god. His Christian conqueror132 saw in it the Devil. One may be puzzled to decide which of the two might lay claim to the grossest superstition.]
36 Piedrahita, the historian of the Muyscas, is satisfied that this apostle must have been St. Bartholomew, whose travels were known to have been extensive. (Conq. de Granada, Parte 1, lib. 1, cap. 3.) The Mexican antiquaries consider St. Thomas as having had charge of the mission to the people of Anahuac. These two apostles, then, would seem to have divided the New World, at least the civilized portions of it, between them. How they came, whether by Behring’s Straits, or directly across the Atlantic, we are not informed. Velasco — a writer of the eighteenth century! — has little doubt that they did really come. Hist. de Quito, tom. I. pp. 89, 90.]
37 The subject is illustrated231 by some examples in the “History of the Conquest of Mexico,” vol. III., Appendix, No. 1.; since the same usages in that country led to precisely232 the same rash conclusions among the Conquerors.]
Another singular analogy with Roman Catholic institutions is presented by the Virgins of the Sun, the “elect,” as they were called, 38 to whom I have already had occasion to refer. These were young maidens233, dedicated to the service of the deity, who, at a tender age, were taken from their homes, and introduced into convents, where they were placed under the care of certain elderly matrons, mamaconas, who had grown grey within their walls. 39 Under these venerable guides, the holy virgins were instructed in the nature of their religious duties. They were employed in spinning and embroidery234, and, with the fine hair of the vicuna, wove the hangings for the temples, and the apparel for the Inca and his household. 40 It was their duty, above all, to watch over the sacred fire obtained at the festival of Raymi. From the moment they entered the establishment, they were cut off from all connection with the world, even with their own family and friends. No one but the Inca, and the Coya or queen, might enter the consecrated precincts. The greatest attention was paid to their morals, and visitors were sent every year to inspect the institutions, and to report on the state of their discipline. 41 Woe235 to the unhappy maiden who was detected in an intrigue236! By the stern law of the Incas, she was to be buried alive, her lover was to be strangled, and the town or village to which he belonged was to be razed237 to the ground, and “sowed with stones,” as if to efface238 every memorial of his existence. 42 One is astonished to find so close a resemblance between the institutions to find so close a resemblance between the institutions of the American Indian, the ancient Roman, and the modern Catholic! Chastity and purity of life are virtues239 in woman, that would seem to be of equal estimation with the barbarian240 and with the civilized. — Yet the ultimate destination of the inmates241 of these religious houses was materially different.
38 Llamavase Casa de Escogidas; porque las escogian. o por Linage, o por Hermosura.” Garcilasso, Com. Real., Parte 1, lib. 4, cap. 1.]
39 Ondegardo, Rel. Prim., Ms.
The word mamacona signified “matron”; mama, the first half of this compound word, as already noticed, meaning “mother.” See Garcilasso, Com. Real., Parte 1, lib. 4, cap. 1.]
40 Pedro Pizarro, Descub. y Conq., Ms.]
41 Dec. de la Aud. Real., Ms.]
42 Balboa, Hist. du Perou, chap. 9. — Fernandez, Hist. del Peru, Parte 2, lib. 3, cap. 11. — Garcilasso, Com. Real., Parte 1, lib. 4, cap. 3.
According to the historian of the Incas, the terrible penalty was never incurred242 by a single lapse243 on the part of the fair sisterhood; though, if it had been, the sovereign, he assures us, would have “exacted it to the letter, with as little compunction as he would have drowned a puppy.” (Com. Real., Parte 1, lib. 4, cap. 3.) Other writers contend, on the contrary, that these Virgins had very little claim to the reputation of Vestals. (See Pedro Pizarro, Descub. y Conq., Ms. — Gomara, Hist. de las Ind., cap. 121.) Such imputations are common enough on the inhabitants of religious houses, whether pagan or Christian. They are contradicted in the present instance by the concurrent244 testimony of most of those who had the best opportunity of arriving at truth, and are made particularly improbable by the superstitious245 reverence entertained for the Incas.]
The great establishment at Cuzco consisted wholly of maidens of the royal blood, who amounted, it is said, to no less than fifteen hundred. The provincial convents were supplied from the daughters of the curacas and inferior nobles, and, occasionally, where a girl was recommended by great personal attractions, from the lower classes of the people. 43 The “Houses of the Virgins of the Sun” consisted of low ranges of stone buildings, covering a large extent of ground, surrounded by high walls, which excluded those within entirely246 from observation. They were provided with every accommodation for the fair inmates, and were embellished247 in the same sumptuous248 and costly manner as the palaces of the Incas, and the temples; for they received the particular care of government, as an important part of the religious establishment. 44
43 Pedro Pizarro, Descub. y Conq., Ms. — Garcilasso, Com. Real., Parte 1, lib. 4, cap. 1.]
44 Ibid., Parte 1, lib. 4, cap. 5. — Cieza de Leon, Cronica, cap. 44.]
Yet the career of all the inhabitants of these cloisters249 was not confined within their narrow walls. Though Virgins of the Sun, they were brides of the Inca, and, at a marriageable age, the most beautiful among them were selected for the honors of his bed, and transferred to the royal seraglio. The full complement250 of this amounted in time not only to hundreds, but thousands, who all found accommodations in his different palaces throughout the country. When the monarch was disposed to lessen251 the number of his establishment, the concubine with whose society he was willing to dispense170 returned, not to her former monastic residence, but to her own home; where, however humble252 might be her original condition, she was maintained in great state, and, far from being dishonored by the situation she had filled, was held in universal reverence as the Inca’s bride. 45
45 Dec. de la Aud. Real., Ms. — Garcilasso, Com. Real., Parte 1, lib. 4, cap.4. — Montesinos, Mem Antiguas, Ms., lib 2, cap. 19.]
The great nobles of Peru were allowed, like their sovereign, a plurality of wives. The people, generally, whether by law, or by necessity stronger than law, were more happily limited to one. Marriage was conducted in a manner that gave it quite as original a character as belonged to the other institutions of the country. On an appointed day of the year, all those of a marriageable age — which, having reference to their ability to take charge of a family, in the males was fixed at not less than twenty-four years, and in the women at eighteen or twenty — were called together in the great squares of their respective towns and villages, throughout the empire. The Inca presided in person over the assembly of his own kindred, and taking the hands of the different couples who were to be united, he placed them within each other, declaring the parties man and wife. The same was done by the curacas towards all persons of their own or inferior degree in their several districts. This was the simple form of marriage in Peru. No one was allowed to select a wife beyond the community to which he belonged, which generally comprehended all his own kindred; 46 nor was any but the sovereign authorized253 to dispense with the law of nature — or at least, the usual law of nations — so far as to marry his own sister. 47 No marriage was esteemed valid254 without the consent of the parents; and the preference of the parties, it is said, was also to be consulted; though, considering the barriers imposed by the prescribed age of the candidates, this must have been within rather narrow and whimsical limits. A dwelling was got ready for the new-married pair at the charge of the district, and the prescribed portion of land assigned for their maintenance. The law of Peru provided for the future, as well as for the present. It left nothing to chance. — The simple ceremony of marriage was followed by general festivities among the friends of the parties, which lasted several days; and as every wedding took place on the same day, and as there were few families who had not some one of their members or their kindred personally interested, there was one universal bridal jubilee255 throughout the empire. 48
46 By the strict letter of the law, according to Garcilasso, no one was to marry out of his own lineage. But this narrow rule had a most liberal interpretation256, since all of the same town, and even province, he assures us, were reckoned of kin14 to one another. Com. Real., Parte 1, lib. 4, cap. 8.]
47 Fernandez, Hist. del Peru, Parte 2, lib. 3, cap. 9. This practice, so revolting to our feelings that it might well be deemed to violate the law of nature, must not, however, be regarded as altogether peculiar to the Incas, since it was countenanced by some of the most polished nations of antiquity257.]
48 Ondegardo, Rel. Seg., Ms — Garcilasso, Com. Real., Parte lib. 6, cap. 36. — Dec. de la Aud Real., Ms. — Montesinos, Mem Antiguas, Ms., lib. 2, cap. 6.]
The extraordinary regulations respecting marriage under the Incas are eminently258 characteristic of the genius of the government; which, far from limiting itself to matters of public concern, penetrated into the most private recesses259 of domestic life, allowing no man, however humble, to act for himself, even in those personal matters in which none but himself, or his family at most, might be supposed to be interested. No Peruvian was too low for the fostering vigilance of government. None was so high that he was not made to feel his dependence260 upon it in every act of his life. His very existence as an individual was absorbed in that of the community. His hopes and his fears, his joys and his sorrows, the tenderest sympathies of his nature, which would most naturally shrink from observation, were all to be regulated by law. He was not allowed even to be happy in his own way. The government of the Incas was the mildest, — but the most searching of despotisms.
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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con
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| n.反对的观点，反对者，反对票，肺病；vt.精读，学习，默记；adv.反对地，从反面；adj.欺诈的 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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superstition
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| n.迷信，迷信行为 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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pervading
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| v.遍及，弥漫( pervade的现在分词 ) | |
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circumscribed
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| adj.[医]局限的：受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 )；划定…范围；限制；限定 | |
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solicitude
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| n.焦虑 | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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akin
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| adj.同族的，类似的 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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civilized
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| a.有教养的，文雅的 | |
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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Founder
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| n.创始者，缔造者 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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theocracy
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| n.神权政治；僧侣政治 | |
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fabric
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| n.织物，织品，布；构造，结构，组织 | |
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mythology
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| n.神话，神话学，神话集 | |
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affected
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| adj.不自然的，假装的 | |
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puerile
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| adj.幼稚的，儿童的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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antiquities
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| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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prim
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| adj.拘泥形式的，一本正经的；n.循规蹈矩，整洁；adv.循规蹈矩地，整洁地 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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tranquillity
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| n. 平静, 安静 | |
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expiate
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| v.抵补，赎罪 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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propitiate
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| v.慰解，劝解 | |
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diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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prospects
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| n.希望，前途(恒为复数) | |
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embalming
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| v.保存（尸体）不腐( embalm的现在分词 )；使不被遗忘；使充满香气 | |
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utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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mounds
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| 土堆，土丘( mound的名词复数 )； 一大堆 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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stimulated
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| a.刺激的 | |
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excavations
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| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
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lottery
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| n.抽彩；碰运气的事，难于算计的事 | |
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resinous
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| adj.树脂的，树脂质的，树脂制的 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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sepulchral
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| adj.坟墓的，阴深的 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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forth
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| adv.向前；向外，往外 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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countenanced
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| v.支持，赞同，批准( countenance的过去式 ) | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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59
fin
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| n.鳍；(飞机的)安定翼 | |
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60
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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61
attest
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| vt.证明，证实；表明 | |
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62
attesting
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| v.证明( attest的现在分词 )；证实；声称…属实；使宣誓 | |
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63
reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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64
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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65
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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67
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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68
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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69
scouted
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| 寻找，侦察( scout的过去式和过去分词 )； 物色（优秀运动员、演员、音乐家等） | |
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70
imposture
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| n.冒名顶替，欺骗 | |
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71
plentiful
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| adj.富裕的，丰富的 | |
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72
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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73
diligently
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| ad.industriously;carefully | |
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74
pious
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| adj.虔诚的；道貌岸然的 | |
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75
effigies
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| n.（人的）雕像，模拟像，肖像( effigy的名词复数 ) | |
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76
dwelling
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| n.住宅，住所，寓所 | |
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77
homage
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| n.尊敬，敬意，崇敬 | |
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78
oracle
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| n.神谕，神谕处，预言 | |
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79
enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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80
sublimity
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| 崇高，庄严，气质高尚 | |
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81
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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82
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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83
prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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84
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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85
idol
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| n.偶像，红人，宠儿 | |
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86
provincial
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| adj.省的，地方的；n．外省人，乡下人 | |
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87
lavish
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| adj.无节制的；浪费的；vt.慷慨地给予，挥霍 | |
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88
expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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89
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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90
veneration
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| n.尊敬，崇拜 | |
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91
maize
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| n.玉米 | |
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92
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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93
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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94
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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95
munificence
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| n.宽宏大量，慷慨给与 | |
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96
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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97
edifices
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| n.大建筑物( edifice的名词复数 ) | |
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98
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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99
encompass
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| vt.围绕，包围；包含，包括；完成 | |
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100
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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101
junto
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| n.秘密结社；私党 | |
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102
admiration
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| n.钦佩，赞美，羡慕 | |
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103
literally
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| adv.照字面意义，逐字地；确实 | |
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104
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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105
engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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106
situated
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| adj.坐落在...的，处于某种境地的 | |
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107
lighting
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| n.照明，光线的明暗，舞台灯光 | |
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108
effulgence
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| n.光辉 | |
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109
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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110
burnished
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| adj.抛光的，光亮的v.擦亮（金属等），磨光( burnish的过去式和过去分词 )；被擦亮，磨光 | |
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111
costly
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| adj.昂贵的，价值高的，豪华的 | |
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112
frieze
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| n.(墙上的)横饰带，雕带 | |
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113
exterior
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| adj.外部的，外在的；表面的 | |
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114
effigy
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| n.肖像 | |
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115
vengeance
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| n.报复，报仇，复仇 | |
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116
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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117
ewers
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| n.大口水壶，水罐( ewer的名词复数 ) | |
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118
implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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119
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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120
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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121
doze
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| v.打瞌睡；n.打盹，假寐 | |
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122
bins
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| n.大储藏箱( bin的名词复数 )；宽口箱（如面包箱，垃圾箱等）v.扔掉，丢弃( bin的第三人称单数 ) | |
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123
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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124
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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125
testimony
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| n.证词；见证，证明 | |
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126
despoiled
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| v.掠夺，抢劫( despoil的过去式和过去分词 ) | |
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127
cupidity
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| n.贪心，贪财 | |
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128
unprecedented
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| adj.无前例的，新奇的 | |
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129
opulence
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| n.财富，富裕 | |
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130
craving
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| n.渴望,热望 | |
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131
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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132
conqueror
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| n.征服者，胜利者 | |
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133
avarice
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| n.贪婪；贪心 | |
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134
durable
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| adj.持久的，耐久的 | |
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135
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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136
quarry
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| n.采石场；v.采石；费力地找 | |
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137
memoirs
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| n.回忆录；回忆录传( mem,自oir的名词复数) | |
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138
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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139
abode
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| n.住处，住所 | |
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140
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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141
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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142
metropolis
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| n.首府；大城市 | |
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143
functionaries
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| n.公职人员，官员( functionary的名词复数 ) | |
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144
chili
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| n.辣椒 | |
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145
monarch
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| n.帝王，君主，最高统治者 | |
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146
punctiliously
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147
distinguished
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| adj.卓越的，杰出的，著名的 | |
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148
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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149
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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150
transcended
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的过去式和过去分词 )； 优于或胜过… | |
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151
engrossed
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| adj.全神贯注的 | |
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152
interval
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| n.间隔，间距；幕间休息，中场休息 | |
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153
rotation
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| n.旋转；循环，轮流 | |
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154
frivolous
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| adj.轻薄的；轻率的 | |
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155
commemorated
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| v.纪念，庆祝( commemorate的过去式和过去分词 ) | |
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156
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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157
retraced
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| v.折回( retrace的过去式和过去分词 )；回忆；回顾；追溯 | |
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158
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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159
canopies
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| （宝座或床等上面的）华盖( canopy的名词复数 )； （飞行器上的）座舱罩； 任何悬于上空的覆盖物； 森林中天棚似的树荫 | |
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160
gaudy
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| adj.华而不实的；俗丽的 | |
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161
tinted
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| adj. 带色彩的 动词tint的过去式和过去分词 | |
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162
awning
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| n.遮阳篷；雨篷 | |
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163
turrets
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| （六角）转台( turret的名词复数 )； （战舰和坦克等上的）转动炮塔； （摄影机等上的）镜头转台； （旧时攻城用的）塔车 | |
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164
swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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165
orb
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| n.太阳；星球；v.弄圆；成球形 | |
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166
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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167
adoration
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| n.爱慕，崇拜 | |
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168
fermented
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| v.（使）发酵( ferment的过去式和过去分词 )；（使）激动；骚动；骚扰 | |
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169
dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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170
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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171
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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172
pageant
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| n.壮观的游行；露天历史剧 | |
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173
divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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174
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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175
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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176
cannibalism
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| n.同类相食；吃人肉 | |
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177
diminution
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| n.减少；变小 | |
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178
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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179
previously
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| adv.以前，先前（地） | |
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180
alibi
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| n.某人当时不在犯罪现场的申辩或证明；借口 | |
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181
inquiry
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| n.打听，询问，调查，查问 | |
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182
vigor
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| n.活力，精力，元气 | |
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183
deference
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| n.尊重，顺从；敬意 | |
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184
odious
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| adj.可憎的，讨厌的 | |
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185
imputation
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| n.归罪，责难 | |
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186
gravel
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| n.砂跞；砂砾层；结石 | |
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187
concur
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| v.同意，意见一致，互助，同时发生 | |
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188
augur
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| n.占卦师；v.占卦 | |
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189
auguries
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| n.（古罗马）占卜术，占卜仪式( augury的名词复数 )；预兆 | |
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190
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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191
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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192
omen
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| n.征兆，预兆；vt.预示 | |
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193
salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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194
inspection
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| n.检查，审查，检阅 | |
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195
divination
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| n.占卜，预测 | |
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196
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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197
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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198
expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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199
overcast
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| adj.阴天的，阴暗的，愁闷的；v.遮盖，（使）变暗，包边缝；n.覆盖，阴天 | |
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200
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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201
friction
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| n.摩擦，摩擦力 | |
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202
calamity
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| n.灾害，祸患，不幸事件 | |
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203
boded
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| v.预示，预告，预言( bode的过去式和过去分词 )；等待，停留( bide的过去分词 )；居住；（过去式用bided）等待 | |
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204
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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205
prelude
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| n.序言，前兆，序曲 | |
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206
amends
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| n. 赔偿 | |
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207
frugal
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| adj.节俭的，节约的，少量的，微量的 | |
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208
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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209
goblets
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| n.高脚酒杯( goblet的名词复数 ) | |
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210
recurrence
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| n.复发，反复，重现 | |
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211
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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212
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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213
kindling
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| n. 点火, 可燃物 动词kindle的现在分词形式 | |
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214
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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215
spherical
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| adj.球形的；球面的 | |
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216
triangular
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| adj.三角（形）的，三者间的 | |
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217
confession
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| n.自白，供认，承认 | |
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218
penance
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| n.（赎罪的）惩罪 | |
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219
delude
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| vt.欺骗；哄骗 | |
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220
counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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221
counterfeiting
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| n.伪造v.仿制，造假( counterfeit的现在分词 ) | |
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222
rites
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| 仪式，典礼( rite的名词复数 ) | |
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223
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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224
intervention
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| n.介入，干涉，干预 | |
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225
hatred
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| n.憎恶，憎恨，仇恨 | |
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226
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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227
counterfeited
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| v.仿制，造假( counterfeit的过去分词 ) | |
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228
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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229
apparition
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| n.幽灵，神奇的现象 | |
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230
garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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231
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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232
precisely
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| adv.恰好，正好，精确地，细致地 | |
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233
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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234
embroidery
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| n.绣花，刺绣；绣制品 | |
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235
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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236
intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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237
razed
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| v.彻底摧毁，将…夷为平地( raze的过去式和过去分词 ) | |
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238
efface
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| v.擦掉，抹去 | |
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239
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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240
barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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241
inmates
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| n.囚犯( inmate的名词复数 ) | |
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242
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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243
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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244
concurrent
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| adj.同时发生的，一致的 | |
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245
superstitious
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| adj.迷信的 | |
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246
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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247
embellished
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| v.美化( embellish的过去式和过去分词 )；装饰；修饰；润色 | |
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248
sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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249
cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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250
complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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251
lessen
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| vt.减少，减轻；缩小 | |
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252
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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253
authorized
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| a.委任的，许可的 | |
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254
valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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255
jubilee
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| n.周年纪念；欢乐 | |
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256
interpretation
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| n.解释，说明，描述；艺术处理 | |
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257
antiquity
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| n.古老；高龄；古物，古迹 | |
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258
eminently
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| adv.突出地；显著地；不寻常地 | |
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259
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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260
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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