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the event, consulted their god, who taking aside those whom they now named Mexicans, said to them, Dismiss the eight families, and tell them that they may proceed on their journey, for that you are to remain here and proceed no further at present. The Mexicans did so; and although they felt regret at forsaking the others, inasmuch as they were all brothers and friends, and at rejecting their entreaties, praying that they might all proceed together, they left them and prosecuted their journey. The one party being now separated from the other; the Mexicans, with whom the idol god, Huitzilopochtli, had remained, went to him and asked what he intended to do with them. On this the Devil replied, You are now apart and separated from the rest, and accordingly I desire that as my chosen people, you should no longer call yourselves Azticas, but Mexicans. And at the same time that he changed their name, he put as a sign on their foreheads, &c. He likewise presented them with a bow and arrows, and a chillali, which is a net, into which they put Tecomatas and Zicaras, telling them that these were the instruments which should prevail among them,— (which, adds the commentator, was the case, for a bow and arrows are emblematical of wars.)"

"And hence it remains proved that the Mexicans and all the other nations and families who came to people New Spain, do not derive their origin from these seven caves, since we have seen that it was merely a place in which they dwelt in huts for the space of nine years. Many traces exist in all these countries toward the north, of this migration, of which I have seen edifices and ruins of ancient habitations, the greatest and most superb that can be imagined.'—p. 242.

"As the authority of Herrera, Royal Historiographer of the Indians, will have weight with those who consider that his office must have given him access to a variety of

curious documents relative to Aztlan, it may be proper to add what he says in the tenth and eleventh chapters of the second volume of his third Decade of the same migration." "Never did the Devil hold such familiar converse with men as He, (Vitziliputzli,) and accordingly he thought proper in all things to copy the departure from Egypt, and the pilgrimage performed by the children of Israel. The name of the chief who conducted the people was Meçi, from whence the proper name of Mexican is derived." "The account of the Mexican migration by Herrera corresponds with the former in all the essential circumstances. It is much to be regretted that an important chapter in Torquemeda's Indian Monarchy, which would have thrown much light on this subject, should never have been allowed to be printed. This chapter, forming the first of the second book of the Indian Monarchy, the place of which is supplied by the second chapter was inscribed, De como el Demonis &c.' How it has been the wish of the Devil to substitute himself in the place of GOD by taking a chosen people which he constituted in the Mexicans.' The editor of the second edition calls this chapter the foundation and keystone to the work,' and says in his preface that he extremely regretted being obliged to omit it, but that he did not think it expedient to request license to publish it. But he afterwards adds that his regret has diminished on finding the same conception delineated with great brevity and clearness by the learned Garcia, and he cites the authority of so learned a man, not only to supply the deficient chapter, but that his work may be more easily understood which treats of this subject as a matter of discussion, and that no one may judge that to be neglect which was obedience."-Antiq. Mex. Vol. vi. p. 242.

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"Miracles performed by God on their quitting Aztlan;

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Himself forsaking heaven to be present in their camp as their legislator and the guide of their way, and assuming the titles of YAO-TEOtle TetzanteTEOtl, (the God of war, the terrible God,) to strike fear and dismay into the breasts of their enemies, it is probable that they would have made the subject of their finest paintings. It cannot be doubted from what Boturini says of the Mexicans singing in the Court of their Temple the great exploits of Huitzilopoctli, that they like the Jews recorded in hymns the miraculous events of their own History; and that they represented likewise in painting the famous migration from Atzlan, and the signs and wonders wrought in their favour by their tutelary Deity, is asserted by Torquemeda in the following passage wherein he describes the ceremony of adoring and carrying the image of Huitzilopoctli in the Mexican month Toxcatl. They carried before this litter a kind of painted roll of papyrus, ninety feet in length, one in breadth, and as thick as a finger. A number of young men carried this roll, supporting it very carefully with arrows, that it might not be injured on its surface, being entirely covered with paintings in which all the mighty acts which He (Huitzilopoctli) was believed to have performed in their favour; and all his titles and the epithets which they had bestowed upon him, in return for the victories which He had granted them were recorded. They walked in procession before their false god, singing his proverbs and glorious deeds, (an act which was due to God alone) before whom those his chosen people sung, saying, "God of vengeance who freely acted, &c." and again, "Let us sing unto the Lord who has gloriously manifested himself;" assuming the character of the divine GOD of battles, and of the 'punisher of iniquities who swallowed up king Pharaoh in the waves." "But this," adds the dutiful son of the church, "need cause no surprize,

since we prove in the whole course of this work that that cursed deceiver seeks to substitute himself for God in every thing wherein he can liken himself to Him, which God Himself has permitted and overlooked by His own secret counsels and decrees and for reasons which His divine majesty Himself knows. The procession and dance terminated at sun set, at which hour precisely they made an offering of Tomales a kind of bread offering which the Mexicans, like the Jews, presented at their Temple, and which was only lawful for the priests to eat."1

"It is probable that Torquemeda, in comparing the songs of the Mexicans in honour of Huitzilopoctli, with those which the children of Israel sung in commemoration of their escape from Egypt, wished the readers of his Indian Monarchy to revert to that omitted chapter in his work, in which he likens the migration of the Mexicans from Aztlan to that of the children of Israel from Egypt: all the circumstances attending which were, it is to be presumed, recorded in the painted roll which was carried in procession, and afterwards laid at the feet of Huitzilopoctli. How much it is to be regretted that not a single Mexican painting of this description has been preserved, which would have thrown so much light on a mysterious page of history, &c.”—Antiq. Mex. Vol. vi. p. 145.

The fac simile of the painting of Carerri is thus introduced in the Antiq. of Mexico:-" Copia d'una antica dipintura conservata da Don D'Carlo Signenza nella qualle stasegnata e descritta la strada che tennero gli antichi Mexicani quando da monte vennero ad abitare nella lacunna du oggedi si dice di Mexico co geroglyphice significante i nomi de luoghi et altro."

1 Levit. xxiv. 8, 9.

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NAMES AND TITLES OF THE CREATOR.

THE character of the Holy One of Israel, being a manifold unity of moral glory, the distinctive manifestation of which originated those Names and Titles which served to express His Powers, it may be useful as a subject of intellectual contemplation, as well as illustrative of that portion of the subject under review, to trace to their Hebrew1 source, those surprising analogies which are demonstrative of the origin of the Peruvian and Mexican theology.

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Tonacateuctli, (Lord of our bodies, or life,) was He who resided in the garden of Tonaquatitlan. Ometecuitli, (Most High) is another title. He is represented crowned as Supreme, and is the Father of Quetzalcoatl. Tezcatlipoca, (God of Heaven) is another title, and is, under this character, assigned the first and last place in the calendar. He is emphatically styled the God of Fire,' and is described as holding forth a mirror, surrounded by thick darkness, or density, on a Mountain, and is said to have the wind as a messenger. Xiuleticeutli, derived from etherial blue, is another title for the God of Heaven, who is also said to be "the God of Ages," (or years); the Eternal YOA and TEO. Huitzilipoctli, and Vitziliputzli, are other titles for the Supreme, as the great and terrible One, who they affirm, time immemorial had, as their Leader and Protector, done marvellous things.

1 See Appendix.

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