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time to time, they threw prisoners, who were there consumed as burnt sacrifices. At sunset they made great entertainments, at which they drank more than usual, imagining, that the wine with which they filled their bellies, would serve to wash the feet of their gods. To such excesses did the barbarous superstition of those people lead ! Nor was the ceremony which they practised, in order to preserve tneir children from the evil which they dreaded from one of their gods, less extravagant: this was the custom of sticking a number of feathers on their shoulders, their arms, and legs, by means of turpentine.
In the thirteenth month, which began on the 24th of October the festival of the gods of water and the mountains was celebrated. The name Tepcilhuitl, which was given to this month, signified only the festival of the mountains. They made little ipountains of paper, on which they placed some little serpents made of wood, or ol roots of trees, and certain small idols called Ehecatotontin, covered with a particular paste. They put both upon the altars and worshipped them, as the images of the gods of the laountains, sung hymns to them, and presented copal and meats to them. The prisoners who were sacrificed at this festival were five in number, one man and four women; to each of which a particular name was given, alluding, probably, to some mystery of which we are ignorant. They clothed them in painted paper, which was besmeared with elastic gum, and carried them in procession in litters, after which they sacrificed them in the usuai inanner.
In the fourteenth month, which commenced on the 13th of November, was the festival of Mixcoatl, goddess of the chace. It was preceded by four days of rigid and general fasting accompanied with the effusion of blood, during which time they made arrows and darts for the supply of their arsenals, and also certain small arrows which they placed together with pieces of pine, and some meats, upon the tombs of their relations, and after one day burned them. When the fast was over, the inhabitants of Mexico and Tlatelolco went out to a general chase in the neighbouring mountains, and all the animals which were brought, with great rejoicings to Mexico, where they were sacrificed to Mixcoatl ; the king himself was present not only at the sacrifice, but likewise at the chase. They gave to this month the name of Quecholli, because at this season the beautiful bird that went among them by that name, and by many called fiaminingo, made its appearance on the banks of the Mexican lake.
In the fifteenth month, the beginning of which was on the 3d day of December, the third and principal festival of Huitzilopochtli and his brother was celebrated. On the first day of thie month, the priests formed two statues of those two gods.
of different seeds pasted together, with the blood of children that had been sacrificed, in which in the place of bones they substituted pieces of the wood of acacia. They placed these statues upon the principal altar of the temple, and during the whole of that night the priests keep watch. The day following, they gave their benediction to the statues, and also to a sinall quantity of water which was preserved in the temple for the purpose of being sprinkled on the face of any new king of Mexico, and of the general of their armies after their election ; but the general, besides being besprinkled, was required to drink it. As soon as the statues were consecrated by this benediction, the dance of both sexes began, and continued all the mooth for three or four hours every day. During the whole of the month a great deal of blood was shed; and four hours before the festival, the masters of the prisoners which were to be sacrificed, and which were selected for the occasion, observed a fast, and had their bodies painted of various colours. In the morning of the twentieth day, on which the festival was held, a grand and solemn procession was made. A priest bearing a serpent of wood, which he raised high up in his hands, called Ezpamitl, and which was the badge of the gods of war went first, with another priest bearing a standard, such as they used in their armies. After them came a third priest, who carried the statue of the god Painalton, the vicar of Huitzilopocbli. Then came the victims after the other priests, and lastly, the people. The procession set out from the greater temple, towards the district of Teotlachco, where it stopped, while two prisoners of war and some purchased slaves were sacrificed; they proceeded next to Tlatelolco, Popotla, and Chapoltepec, from whence they returned to the city, and after having passed through other districts, re-entered the temple.
This circuit of nine orton miles, which they performed, consumed the greatest part of the day, and at all the places where they stopped, they sacrificed quails, and, probably, sorre prisoners also. When they arrived at the temple, they placed the statue of Painalton, and the standard, upon the altar of Huitzilopochtli ; the king offered incense to the two statues of seeds, and then ordered another procession to be made round the temple, at the conclusion of which they sacrificed the rest of the prisoners and slaves. These sacrifices were made at the close of the day.That night the priests kept watch, and the next morning they carried the statue in paste of Huitzilopochtli to a great hall, which was within the precincts of the temple, and there in the presence only of the king, four principal priests, and four sup riors of the seminaries, the priest Quetzalcoatl, who washe chief of the Tlamacaroni, or nonanimiters, throw a daiphate
statue, which pierced it through and through. They then said that their god was dead. One of the principal priests cut om the heart of the statue, and gave it to the king to eat. The body was divided into two parts ; one of which was given to the people of Tlatelolco, and the other to the Mexicans. The share was again divided into four parts, for the four quarters of the city, and each of these four parts into as many minute particles as there were men in each quarter. This ceremony they erpressed by the word Teocualo, which signifies the god to be eaten. The women never tasted this sacred paste, probably, because they had no concern with the profession of arms. We are ignorant, whether or not they made the same use of the statue of Tlacahuepan. The Mexicans gave to this month the name of Panquetzaliztli, which signifies, the raising of the standard, alluding to the one which they carried in the above procession. In this month they employed themselves in renewing the boundaries, and repairing the inclosures of their fields.
In the sixteenth month, which began upon the 23d of December, the fifth and last festival of the gods of water, and the mountains, took place. They prepared for it with the usual austerities, by making oblations of copal and other aromatic gums. They formed little figures of the mountains, which they consecrated to those gods, and certain little idols made of the paste of various catable seeds, of which when they had worshipped them, they opened the breasts, and cut out the hearts, with a weaver's shuttle, and afterwards cut off their heads, in imitation of the rites of the sacrifices. The body was divided by the heads of families among their domestics, in order that by eating them they might be preserved from certain distempers, to which those persons who were negligent of worship to those deities conceived themselves to be subject. They burned the habits in which they had dressed the small idols, and preserved the ashes with the utmost care in their oratories, and also the vessels in which the images had beer formed. Besides these rites, which were usually observed in private houses, they made some sacrifices of human victims in the temple. For four days preceding the festival, a strict fast was observed, accompanied with the effusion of blood. This month was called Atemoztli, which signifies the descent of the water, for a reason which we will immediately mention.
In the seventeenth month, which began upon the 12th of January, they celebrated the festival of the goddess Ilamateuctli. A female prisoner was selected to represent her, and was clothed
the habit of her idol. They made her dance alone to a tuur ich some old priests sung to her, and she was permitted to * s her afliction at her approaching death, which, however
was esteemed a bad omen from other victims. At sun-set, on the day of the festival, the priests adorned with the ensigns of various gods, sacrificed her in the usual manuer and afterwards cut off her head, when one of the priests, taking it in his hand, began a dance, in which he was joined by the rest. The priests during this festival, made a race down the stairs of the temple; and the following day the populace entertained themselves with a game similar to the Lupercalia of the Romans; for running through the streets, they beat all the women they met with little bags of bay. In this same month they kept the festival of Mictlanteuctli, god of hell, ou which they made a nocturnal sacrifice of a prisoner and also the second festival of Jacateuctli, god of the merchants. The name Tititl, which they gave to this month, signifies the constringent power of the season which the cold occasions.
A tragical account of the sacrifice of a beautiful girl, the daugh
ter of a Mexican lord, or petty king. In the centre of their city was the sanctuary of Huitzilopochtli, to whom they daily performed acts of adoration.
In honour of that false divinity at this period they made an abominable sacrifice which is not to be thought of without horror. They sent an embassy to the petty king of Colhuacan, requesting him to give them one of his daughters, that she might be consecrated mother of their protecting god, signifying that it was an express command of a god to exalt her to so high a dignity. The petty king enticed and infatuated by the glory which he would receive from the deification of his daughter, or intimidated by the disasters which might await him, if he refused the demand of a god, granted quickly all that was requested, especially as he could not well suspect what was to happen. The Mexicans conducted the noble damsel with great triumph to their city; but were scarcely arrived, as historians relate, when the demon commanded that she should be made a sacrifice, and after her death to be flayed; and that one of the bravest youths of the nation should be clothed with her skin.
Whether it was an order of the demon, or, what is more probable, a cruel pretence of the barbarous priests all was punctually executed. The petty king, invited by the Mexicans to be present at the apothesis of his daughter, went to be a spectator of that solemnity, and one of the worshippers of the new divinity. He was led into the sanctuary, where the youth stood upright by the side of the idol, clothed in the bloody skin of the victim ; but the obscurity of the place did not permit him to discern what was before hih.
Threy gave him a censer in his hand, and a little copal to begin his worship; but having discovered, by the light of the flame which the copal made, the horrible spectacle, his anguish affected bis whole frame, and being transported with the violent effects of it, he ran out crying with distraction, and ordered his people to take revenge of so barbarous a deed; but they dared not to undertake it, as they must instantly have been oppressed by the multitude; upon which the father returned inconsolable to his residence to bewail his disaster the remainder of his life. His unfortunate daughter was created goddess and honourary mother, not only of Huitzilopochtli, but of all their gods; which is the exact meaning of Teteoinan, by which name she was afterwards known and worshipped.
THE VOYAGE OF LIFE.-AN ALLEGORY.
LIFE is a voyage, in the progress of which, we are continually changing scenes; we first leave childhood bebind us, then youth, then the years of ripened manhood, then old age with his looks of snow. While musing upon the mutability and varying scenes of human life, I sunk into a slumber amidst my meditations, and, on a sudden, found my ears filled with the tumults of labour, the shouts of alacrity, the sbrieks of alarm, the whistle of the winds, and the dash of waters.
My astonishment for a time repressed my curiosity; but soon recovering myself so far as to enquire whither we were going, and what was the clamour and confusion? I was told that they were launching out into the ocean of life; that we had already passed the streights of infancy, in which multitudes had perish ed, some by the weakness and fragility of their vessels, and more by the folly, perverseness, or negligence, of those who undertook to steer them; and that we were now on the main sea abandoned to the winds and billows, without any other means of security than the care of the pilot, whom it was always in our power to chuse ; among great numbers that offered their direction and assistance.
I then looked round with anxious eagerness; and first turning my eyes behind me, saw a stream flowing through flowery islands, which every one that sailed along seemed to behold with pleasure; but no sooner touched, than the current, whicla though not noisy or turbulent, yet irresistible bore him away.
Beyond these islands all was darkness, nor could any of the passengers describe the shore at which he first embarked. Before me, and on either side, was an expanse of waters violently kitąted, and covered with so thick a mist, that the most per