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MEXICAN MYTHOLOGY. 19 The Aztecs recognised the existence of a supreme Creator and Lord of the universe. They addressed him, in their prayers, as “ the God by whom we live,” “ omnipresent, that lmoweth all thoughts, and giveth all gifts,” “ without whom man is as nothing,” “ invisible, incorporeal, one God, of perfect perfection and purity,” “ under whose wings we find repose and a sure defence.” These sublime attributes infer no inadequate conception of the true God. But the idea of unity—of a being, with whom volition is action, who has no need of inferior ministers to execute his purposes—was too simple, or too vast, for their understandings; and they sought relief, as usual, in the plurality of deities, who presided over the elements, the changes of the seasons, and the various occupations of man. Of these there were thirteen principal deities, and more than two hundred inferior; to each of whom some special day, or appropiiate festival, was consecrated. At the head of all stood the terrible Huitzilopotchli, the Mexican Mars; although it is doing injustice to the heroic war-god of antiquity to identify him with this sanguinary monster. This was the patron deity of the nation. His fantastic image was loaded with costly ornaments. His temples were the most stately and august of the public edifices ; and his altars reeked with the blood of human hecatombs in every city of the empire. Disastrous, indeed, must have been the influence of such a superstition on the character of the people.* A far more interesting personage in their mythology was Quetzalcoatl, f god of the air, a divinity who, during his residence on earth, instructed the natives in the use of metals, in agriculture, and in the arts of government. He was one of those benefactors of their species, doubtless, who have been deified by the gratitude of posterity. Under him, the earth teemed with fruits and flowers, without the pains of culture. An ear of Indian corn was as much as a single man could carry. The cottoy, as it grew, took, of its own accord, the rich dies of human art. The ai ; was filled -with intoxicating perfumes and the sweet melody of birds. Ill short, these were the halcyon days, which find a place in the mythic systems of so many nations in the Old World. It was the golden age of Anahuac. From some cause, not explained, Quetzalcoatl incurred the wrath of one of the principal gods, and was compelled to abandon the country. On his way he stopped at the city of Cholula, where a temple was dedi cated to his worship, the massy ruins of which still form one of the most interesting relics of antiquity in Mexico. When he reached the shores of the Mexican Gulf, he took leave of his followers, promising that he and his descendants would revisit them hereafter, and then entering his wizard skiff, made of serpents’ skins, embarked on the great ocean for the fabled land of Tlapallan. He was said to have been tall in stature, with a white skin, long, dark hair, and, a flowing beard. The Mexicans looked confidently to the return of the benevolent deity; anil this remarkable tradition, deeply cherished in their hearts, prepared the way, as we shall see hereafter, for the future success of the Spaniards. * Huitzilopotchli is compounded of two words, signifying “humming-bird,” and “left,” from his image having the feathers of this bird on its left foot; an amiable etymology for bo ruffian a deity. The fantastic forms of the Mexican idols were in the highest degree symbolical. t Quetzalcoatl signifies “leathered serpent.” The last syllable means likewise a “ twin.” 0 2
