the Spanish conquerors was solely on account of the Quetzalcoatl legend, which insisted upon his return at some future period, and the Aztecs undoubtedly regarded the arrival of the strange white men as a fulfilment of this prophecy.

Tlaloc was the god of rain—an important deity for a country where a droughty season was nothing less than a national disaster. His name signifies 'the nourisher,' and from his seat among the mountains he despatched the rain-bearing clouds to water the thirsty and sun-baked plains of Anahuac. He was also the god of fertility or fecundity, and in this respect appears to have been analogous to the Egyptian Amsu or Khem, the ithyphallic deity of Panopolis. He was the wielder of the thunder and lightning, and the worship connected with him was even more cruel, if possible, than that of Huitzilopochtli. One-eyed and open-mouthed, he delighted in the sacrifice of children, and in seasons of drought hundreds of innocents were borne to his temple in open litters, wreathed with blossoms and dressed in festal robes. Should they weep, their tears were regarded as a happy augury for a rainy season; and the old Spanish chroniclers record that even the heartless Aztecs, used to scenes of massacre as they were, were moved to tears at the spectacle of the infants hurried, amid the wild chants of frenzied priests, to the maw of this Mexican Moloch.

The statues of Tlaloc were usually cut in a greenish-white stone to represent the colour of water. He had a wife, Chalchihuitlicue (the lady Chalchihuit), and by her he possessed a numerous family which are supposed to represent the clouds, and which bear the same name as himself. At one of his festivals the priests plunged into a lake, imitating the sounds and motions of frogs, which were supposed to be under the special protection of the water-god.

Xiuhtecutli (lord of fire), or Huehueteotl (the old god), was one of the most ancient of the Mexican deities. He is usually represented as typifying the nature of the element over which he had dominion, and in his head-dress of green feathers, his blackened face, and the yellow-feathered serpent which he carried on his back, the different colours observed in fire, as well as its sinuous and snake-like nature, are well depicted. Like Tezcatlipoca, he possessed a mirror, a shining disc of gold, to show his connection with the sun, from which all heat emanated, and to which all heat was subject. And here it will be well to remind the reader of the statement made near the commencement of this chapter that the god par excellence, the sun, was more or less manifested in all the principal deities of Anahuac; that in fact these deities were the sun in conjunction with some attribute of a totemic or naturalistic origin.

The first duty of an Aztec family when rising in the morning was to consecrate to Xiuhtecutli a piece of bread and a libation of drink. He was thus analogous to Vulcan, who, besides being the creator of thunderbolts and conflagration, was also the divinity of the domestic hearth. Once a year the fire in every Mexican house was extinguished, and was rekindled by friction before the statue of Xiuhtecutli by his priests.

The two principal goddesses of the Aztecs were Centeotl, the maize-goddess, the Ceres of Mexico, and Tlazolteotl, the goddess of love. The name Centeotl is derived from centli (maize) and teotl (divinity), and is often confounded with that of her son, who bore the same name. Like the Virgin or the Egyptian Hes, she bears in her arms a child, who is the young maize, who afterwards grows to bearded manhood. Centeotl was the goddess of sustenance, and was often represented as a many-uddered frog, to typify the food-yielding soil. Her daughter, Xilonen, was the tender ear of the maize. Appalling sacrificial rites were celebrated in connection with the worship of this goddess, in which women were the principal victims. These are dealt with in the chapter on ritual and ceremonial.

Tlazolteotl, the goddess of love, or, more correctly, of sensuality, was the object concerning whom the deities of the Aztec Olympus waged a terrible war. Her abode was a lovely garden, where she dwelt surrounded by musicians and merrymakers, dwarfs and jesters. At one time she had been the spouse of Tlaloc, the rain-god, but had eloped with Tezcatlipoca, and thus she probably represents nature, who in one season espouses the rain-god and in another the god of the cold season. The myths concerning Tlazolteotl are most unsavoury, and consist chiefly of tales concerning her seductive prowess.

Mictlan was the Mexican Pluto. The name signifies 'Country of the North'—the region of waste and hunger and death, and was used both of the place and the deity. There, surrounded by fearful demons (Tzitzimitles), he ruled over the shades of the departed much as did Pluto, and, like his classical prototype, he possessed a consort, or rather consorts, since he had several wives. The representations of him naturally give to him a most repulsive aspect, and he is usually depicted in the act of devouring his victims.

The minor gods of the Aztecs were legion—indeed various authorities estimate their numbers from two hundred and sixty to two thousand—and of these it will only be possible to deal with a few of the more important.

Ixtlilton (brown one) was the god of healing, and was analogous to Æsculapius. The priests connected with his worship vended a liquor which purported to be a sort of 'cure-all.' Xipe (the bald) was the tutelar deity of goldsmiths. He was, in reality, a form of Huitzilopochtli, and probably indicated the idea that gold had some connection with the sun. Mixcoatl (cloud serpent) was the spirit of the waterspout, and was propitiated rather than worshipped by the semi-savage mountaineers in the vicinity of Mexico. Omacatl (double reed) was the god or spirit of mirth and festival. Yacatecutli (guiding lord) was the god of travellers and merchants. Indeed the commercial class among the Aztecs were more exact concerning his worship than in that of almost any other of their deities. His symbol was the staff usually carried by the people of the country when on a journey, and this stick was an object of veneration among travellers, who usually prayed to it as representative of the god when evening brought their day's march to a close.

The Tepitoton, or diminutive deities, were household gods of the lares and penates type, and were probably connected with a species of Shamanism, the origin of which may either have been prior to or contemporary with the adoption of the worship of the greater gods. Their existence might appear to suggest the presence of fetishism in the Aztec religion, but the theory of a Shamanistic origin for these household deities seems the more likely one.

CHAPTER III

THE PRIESTHOOD AND RITUAL OF THE ANCIENT MEXICANS

The resemblance of the Mexican priesthood to that of Ancient Egypt was very marked. However, the influence of the priests among the people of Anahuac was even greater than that of the analogous caste among the people of Khemi. Their system of conventual education permitted them to impress their doctrines upon the minds of the young in that indelible manner which secures unfaltering adhesion in later life to the dogmas so inculcated; and no doubt the ever-present fear of human sacrifice assisted them mightily in their dealings with the people. In short, they were all-powerful, and the Mexican, accustomed to their influence from the period of childhood to that of death, submitted unquestioningly to their rule in all