things, spiritual and temporal.

The religious ethics of the Mexican priesthood were lofty and sublime in the extreme, and had but little in common with their barbarous practices. They had been borrowed from the more cultured Toltecs, who during their sole tenure of Anahuac had evolved a moral code to which it would be difficult to take exception. But although this exalted philosophy had been adopted by the fierce and uncultured Aztecs, it had become so obscured by the introduction of cruel and inhuman rites and customs as to be almost no longer recognisable as the pure faith of the race they had succeeded in the land. The germ and core of the Aztec religion was the idea of the constant necessity of propitiating the gods by means of human sacrifice, and to this aspect of their religion we will return later.

We have already seen that underlying the mythology of the ancient Mexicans was the idea of a supreme Being, a 'Great Spirit.' In the rites of confession and absolution particularly was this Being appealed to in prayer, and the similarity of these petitions to those offered up by themselves so impressed the monkish companions of the Spanish conquerors that their astonishment is very evident in their writings. It is unlikely that these priests would admit a soul of goodness in the evil thing it was their business to stamp out; and their testimony in this respect is of the highest value as evidence that the Aztec Religion possessed at least the germ of the eternal verities.

The Aztecs believed that eternity was broken up into several distinct cycles, each of several thousand years' duration. There would seem to have been four of these periods, concerning the length and nature of which the old Spanish writers on the subject differ very materially. The conclusion of each was (according to the Mexican tradition) to witness the extinction of humanity in one mighty holocaust, and the blotting out of the sun in the heavens. Whether this universal upheaval applied only to the sons of men, or, like the Teutonic Gotterdämmerung, or the Scandinavian Rägnarok, had an equal significance for the gods, is not clear. It is worth remarking, however, that it premises the mortal nature of the sun, and, therefore, the existence of a creative agency with the ability to set another sun in its place.

With the Mexicans the question of a future life was a very nebulous one, though perhaps no more so than with the ancient Greeks or Romans. There was more than one paradise. Mictlan, the shadowy sombre place of the dead, was the resting-place of the majority, for the Aztecs fully believed that the higher realms of bliss were preserves for the aristocracy where the lowly might not enter. And this, in passing, is perhaps an explanation of the marvellously speedy adoption of Christianity by the Mexican natives subsequent to the conquest of Anahuac. Of the higher realms of bliss the 'Mansion of the Sun' was perhaps the most desirable. There the principal pleasures consisted in accompanying the sun in his course, and the amusement of choral dancing. Souls in this paradise might also enter the bodies of humming-birds, and flit from flower to flower. The exercise of the chase lent to this place something of the character of a Valhalla, and we hear something of Gargantuan banquets. Here, too, the blessed might animate the clouds, and float deliciously over the world they had quitted.

The paradise of Tlaloc was the special dwelling of those who had lost their lives by drowning, of sacrificed children, and of those who had died of disease caused by damp or moisture. But two exceptions were made as regarded the souls of others, and these related to warriors slain in battle, and women who had died in child-bed, who were permitted to enter paradise as having forfeited their lives in the service of the state.

All the science and wisdom of the country was embodied in the priestly caste. The priests understood the education of the people, and so forcibly impressed their students with their knowledge of the occult arts that for the rest of their lives they quietly submitted to priestly influence. The priestly order was exceedingly numerous, as is proved by the fact that no less than five thousand functionaries were attached to the great temple of Mexico, the rank and offices of whom were apportioned with the most minute exactitude. The basis of the priesthood was eminently aristocratic, and its supreme pontiff was known by the appellation of Mexicatl Teohuatzin, or 'Mexican Lord of Divine Matters.' Next in rank to him was the high priest of Quetzalcoatl, whose authority was limited to his own priesthood, and who lived a life of strict seclusion, not unlike that of the Grand Lama of Tibet. This was probably a remnant of old Toltec practice. The pontiff seems to have wielded a very considerable amount of political power, and to have had a seat on the royal council.

The life of an Aztec priest was rigorous in the extreme. Fasting and penance bulked largely among his duties, and the idea of the implacability of the gods which was current in the priesthood appears to have driven many priests to great extremes of self-inflicted torture. They dressed entirely in black (with the exception of the caste of Quetzalcoatl, who were clothed in white), and their cloaks covered their heads, falling down at each side like a mantilla. Their hair was permitted to grow very long. They bathed every evening at sunset, and rose several times during the night for the purpose of paying their devotions. Some of their orders permitted marriage, while others were celibate, but all, without distinction, passed an existence of severe asceticism. As has been said, departmental duties were strongly marked. Some were readers, others musicians, while others again, probably the lower orders, attended to the sacred fires, and the more menial offices, the grand duty of human sacrifice devolving upon the higher orders of the prelacy alone.

There was also an order of females who were admitted to the practice of all the sacerdotal functions, omitting only that of human sacrifice. These appear to have been more of the description of nuns than of priestesses. Fakirs and religious beggars also abounded, but these seem to have taken upon themselves mendicant vows for a space only.

Education was wholly sacerdotal. That is, though secular studies were communicated to the young, the principal part of their training consisted of religious instruction. The schools were situated in the temple precincts, and entering these at an early age the boys were instructed by priests, and the girls by nuns. They resided within the temple buildings, and those who did not, and who probably consisted of the lower orders, were enrolled in a society called the Telpochtiliztli, which met every evening at sunset to perform choral dances in honour of Tezcatlipoca. A secondary school also existed, called the Calmecac, in which the lore of the priests and the reading of the hieroglyphs, astrology, and the kindred sciences were taught the young men, whilst the girls became experts in the weaving of costly garments for the adornment of the idols, and the wear of the higher orders of the hierarchy.

When the boys and girls left the school at the age of fifteen they were either sent back to their families, or to public service, to which they were often recommended by the priests. Others remained to become in their turn priests or nuns in different convents.

Severe educational tests were required for entrance into the priesthood, and grades were many. The priests, we have seen, might occupy one of several ranks, and the nuns could become abbesses, or merely