another star, the name of which I have forgotten, portentous, formidable, and destructive. They say that those years in which this star has been seen have always proved bloody and disastrous to their nation. When a whirlwind drives the dust round in a circle, the women throw ashes in its way, that it may be satisfied with that food, and may turn in some other direction. But if the wind rushes into any house with that impetuous whirling, they are certain that one of the inhabitants will die soon. If any live bees be found in the honey-comb, which they bring from the woods, they say that they must be killed out of doors, imagining, that if this be done within the house, they shall never be able to find any more honey.
The Abipones labour under many superstitions, because they abound in jugglers, the teachers of superstition. The most famous at the time that I lived there, were Hanetrâìn, Nahagalkìn, Oaikin, Kaëperlahachin, Pazanoirin, Kaachì, Kepakainkin, Laamamin, and Pariekaikin, the first, and by far the most eminent of them all, who had obtained a high reputation for his prophecies and other peculiarities of his office. Female jugglers abound to such a degree, that they almost out-number the gnats of Egypt. Their chief endeavour is to inspire their countrymen with a veneration for their grandfather, the evil spirit. On this subject I shall now proceed to discourse.
CHAPTER X.
CONJECTURES WHY THE ABIPONES TAKE THE EVIL SPIRIT FOR THEIR GRANDFATHER, AND THE PLEIADES FOR THE REPRESENTATION OF HIM
When you read that the Abipones take the devil for their grandfather, you may laugh with me at their folly, and behold their madness with pity and wonder, but, if you be wise, let all this be done in moderation, for still grosser errors have been entertained amongst many nations civilized by laws and arts both human and divine. If you do but look into history sacred or profane, you will allow that there is scarce any thing to which divine honours have not formerly been paid. Such madness and folly in many polished nations should so exhaust our indignation and wonder as to make us judge mildly of the savage Abipones, educated amongst wild beasts, and unacquainted with letters, if they simply dignify the evil spirit with the title of their grandfather, without giving him the name or honours of a divinity. During a seven-years' residence amongst the savages, I never discovered any thing of that nature. If secretly or in our absence they did any thing which a divine would condemn, I think it proceeded from no religious inclination towards the evil spirit, but only from fear of him, and from the compulsion used by the jugglers; so that they rather merit the imputation of stupidity than of blasphemy.
Not only the Abipones, but likewise the Mocobios, Tobas, Yapitalakas, Guaycurus and other equestrian people of Chaco, boast themselves grandsons of the evil spirit, partakers no less of their superstition than of their madness. But how different are the opinions entertained by the southern equestrian tribes, who wander up and down the region of Magellan! They are all acquainted with the devil, whom they call Balichù. They believe that there is an innumerable crowd of demons, the chief of whom they name El El, and all the inferior ones Quezubû. They think, however, every kind of demon hostile and mischievous to the human race, and the origin of all evil, regarding them in consequence with dread and abhorrence. The Puelches, Picunches, or Moluches, are unacquainted even with the name of God. These last ascribe all the good things they either possess or desire to the sun, and to the sun they pray for them. When a priest of our order told them that God, the creator of all things, and amongst the rest of the sun, should be worshipped before the work of his own hands, they replied; "Till this hour, we never knew nor acknowledged any thing greater or better than the sun." The Patagonians call God Soychù, to wit, that which cannot be seen, which is worthy of all veneration, and which does not live in the world; hence they call the dead Soychuhèt, men that dwell with God beyond the world. They seem to hold two principles in common with the Gnostics and Manichæans, for they say that God created both good and evil demons. The latter they greatly fear, but never worship. They believe every sick person to be possessed of an evil demon; hence their physicians always carry a drum with figures of devils painted on it, which they strike at the beds of sick persons, to drive the evil demon, which causes the disorder, from the body. The savages of Chili are ignorant of the name and worship of God, but believe in a certain aërial spirit, called Pillan, to whom they address supplications that he will scatter their enemies, and thanksgiving, amidst their cups, after gaining a victory. Pillan is also their name for thunder, and they worship this deity chiefly when it thunders. The devil, which they call Alveè, they detest with their whole hearts. Hence, as they think life the best of all things, when any of them dies, they say that the evil spirit has taken him away. The Brazilians and Guaranies call the devil Aña, or Añanga, and fear him on account of a thousand noxious arts by which he is signalized. In Virginia, the savages call the devil Okè, and pay him divine honours. Since numerous and neighbouring savages regard the devil with fear and contempt, I cannot imagine why the Abipones give him the affectionate and honourable appellation of their grandfather. But there is no need of reason and argument to induce the savages to embrace the absurdest opinions, and to take what is doubtful for certain, what is false for perfectly true. The lies of a crafty juggler, the dreams of a foolish old woman, listened to with attentive ears, are more than enough to make them swear that the devil is their grandfather, or any thing still more absurd.
Why they believe the Pleiades to be the representation of their grandfather, remains to be discussed. On this subject also I can advance nothing but conjecture, nor can any thing certain be derived either from the Abipones or from the historians of America. The seven daughters of Lycurgus were placed by Jove amongst the stars, because they educated Bacchus in the island of Naxos, and distinguished by the name of Pleiades, as poets feign. What if we say that the Abipones, who are so fond of drinking-parties, worshipped those stars, because they were the nurses of Bacchus? But this pleasant idea would suit conversation better than history. It deserves attention, that, though various nations have paid divine honours to the sun, moon, and other stars, we cannot find a syllable respecting the worship of the Pleiades in any part of holy writ; unless, indeed, you say that they were adored by those nations mentioned in the 17th Chap. and the 3d verse of Deuteronomy: "That they go and serve other Gods, and worship them, the sun and moon, and all the host of heaven." For, as St. Jerome observes, the "whole host of heaven" means all the stars, including, of course, the Pleiades amongst the rest.
After long and frequent consideration of these things, it appears most probable to my mind, that the savages of Paraguay derived the knowledge and worship of the Pleiades from the ancient Peruvians; who, although they venerated God the creator and preserver of all things, (under the name of Pachacàmac,) are nevertheless said to have adored the sea, rocks, trees, and, what is of most importance to the present subject, the Pleiades, whom they called Colcà. The Inca Manco Capac, their ruler and chief lawgiver, afterwards substituted new superstitions for old ones. He decreed, that divine honours should be paid to the sun. To it alone divine veneration and sacrifices were paid, though the moon also, which they call the consort of the sun, and certain stars, which they call the handmaids of the moon, were honoured with silver altars and adoration to a certain extent, but inferior to that paid a divinity. Amongst the stars they thought the Pleiades worthy of a distinguished place, and chief honour, either from the wonderful manner in which they are placed, or from their singular brightness. After the Spaniards obtained dominion over Peru by force of arms, it is credible that the Peruvians, to avoid this dreadful slavery, stole away wherever they could, and that many of them migrated into the neighbouring Tucuman, and thence, for the sake of security, into the deserts of Chaco, close by; where, amongst other superstitions they may have taught the inhabitants a religious observance of the Pleiades. But since the Abipones, you will object, cannot even express the name of God in their native tongue, and respectfully address the evil spirit by the title of their grandfather, why did they not learn from the Peruvians the name and worship of God, with a hatred and contempt for the evil spirit? The latter certainly entertained such a reverence for the God Pachacàmac, that they thought it a part of their religion not to utter his name except on very important occasions, and whenever they did, to accompany the mention of it with great marks of reverence. On the other hand, they held the devil, whom they called Cupay, in much contempt. Why did not the Peruvians impart that reverence for God, and contempt for the evil spirit to the Abipones, at the same time that they instructed them in a religious observance of the Pleiades? Because
