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 even brutal character, arguing that confusion of the moral perceptions, which is natural in the twilight of civilisation. One would not expect, however, to meet, in such a state of society, with doctrines as sublime as any inculcated by the enlightened codes of ancient philosophy.

But, although the Aztec mythology gathered nothing from the beautiful inventions of the poet, nor from the refinements of philosophy, it was much indebted, as I have noticed, to the priests, who endeavoured to dazzle the imagination of the people by the most formal and pompous ceremonial. The influence of the priesthood must be greatest in an imperfect state of civilisation, where it engrosses all the scanty science of the time in its own body. This is particularly the case, when the science is of that spurious kind which is less occupied with the real phenomena of nature, than with the fanciful chimeras of human superstition. Such are the sciences of astrology and divination, in which the Aztec priests were well initiated; and while they seemed to hold the keys of the future in their own hands, they impressed the ignorant people with sentiments of superstitious awe, beyond that which has probably existed in any other country,—even in Ancient Egypt.

The sacerdotal order was very numerous; as may be inferred from the statement that five thousand priests were, in some way or other, attached to the principal temple in the capital. The various ranks and functions of this multitudinous body were discriminated with great exactness. Those best instructed in music took the management of the choirs. Others arranged the festivals conformably to the calendar. Some superintended the education of youth, and others had charge of the hieroglyphical paintings and oral traditions; while the dismal rites of sacrifice were reserved for the chief dignitaries of the order. At the head of the whole