Peru_) which it is unlikely that Garcilasso ever saw, since it was not printed till 1873, centuries after his death. Yet Garcilasso’s brief description of the garden agrees closely with that of Cieza de Leon, differing from it just as that of an independent witness naturally would—namely, in the selection of some other details in addition to those which the two have in common. He says that the virgins “had a garden of trees, plants, herbs, birds and beasts, made of gold and silver, like that in the temple” (vol. i. p. 298, Markham’s translation). Thus the two accounts are probably independent and therefore trustworthy, for a fiction of this kind could hardly have occurred to two romancers separately. A strong confirmation of Garcilasso’s fidelity is furnished by the close resemblance which the fire customs, both of Rome and Peru, present to the well-authenticated fire customs of the Herero at the present day. There seems to be every reason to think that all three sets of customs originated independently in the simple needs and superstitious fancies of the savage. On the whole, I see no reason to question the good faith and accuracy of Garcilasso. Footnote 793: B. de Sahagun, _Histoire des choses de la Nouvelle Espagne_, pp. 196 _sq._, 386; Acosta, _Natural and Moral History of the Indies_, bk. v. ch. 15 (vol. ii. pp. 333 _sq._, Hakluyt Society); A. de Herrera, _General History of the vast Continent and Islands of America_, iii. 209 _sq._, Stevens’s translation (London, 1725, 1726); Clavigero, _History of Mexico_, i. 264, 274 _sq._; Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique Centrale_, i. 289, iii. 661; H. H. Bancroft, _Native Races of the Pacific States_, ii. 204 _sqq._, 245, 583, iii. 435 _sq._ However, Sahagun (pp. 186, 194), Acosta (vol. ii. p. 336) and Herrera seem to imply that the duty of maintaining the sacred fire was discharged by men only. Footnote 794: Brasseur de Bourbourg, _op. cit._ ii. 6; H. H. Bancroft, _op. cit._ iii. 473. Fire-worship seems to have lingered among the Indians of Yucatan down to about the middle of the nineteenth century, and it may still survive among them. See D. G. Brinton, “The Folk-lore of Yucatan,” _Folk-lore Journal_, i. (1883) pp. 247 _sq._ Footnote 795: Letter of the Rev. J. Roscoe, dated Kampala, Uganda, 9th April 1909. Footnote 796: Aulus Gellius, x. 15. 22; Ateius Capito, cited by Plutarch, _Quaest. Rom._ 50. On the other hand, Servius on Virgil, _Aen._ iv. 29, says that the Flamen might marry another wife after the death of the first. But the statement of Aulus Gellius and Ateius Capito is confirmed by other evidence. See J. Marquardt, _Römische Staatsverwaltung_, iii. 2nd Ed., 329, note 8. As to the rule see my note, “The Widowed Flamen,” _Adonis, Attis, Osiris_, Second Edition, pp. 407 _sqq._ Footnote 797: