[20] Bancroft, Vol. III. pp. 396-402; Clavigero, Lib. vi. §§ 1, 5.
[21] Sahagun, Tom. I. p. 86 (cf. p. 88), Lib. ii. cap. xx.
[22] Sahagun, Tom. I. p. 50, Lib. ii. cap. i.
[23] Compare the detailed description of the festivals of the ancient religion of Mexico in Bancroft, Vol. II. pp. 302-341, Vol. III. pp. 297-300, 330-348, 354-362, 385-396.
[24] Amongst all the indigenous races of North America, prolonged fasting is regarded as the means par excellence of securing supernatural inspiration. The Red-skin to become a sorcerer or to secure a revelation from his totem, or the Eskimo to become Angekok, will endure the most appalling fasts.
[25] Torquemada, Lib. vi. cap. xxxviii.; cf. Sahagun, Tom. I. p. 174, Lib. ii. cap. xxiv.
[26] Sahagun, Tom. I. pp. 35—39, Lib. i. cap. xxi.
[27] Sahagun, Tom. I. pp. 11-16, Tom. II. pp. 57-64, Lib. i. cap. xii., Lib. vi. cap. vii.
[28] Elements were not wanting for the formation of a dualistic system analogous to Mazdeism. The Tzitzimitles nearly corresponded to the Iranian Devas. They were a kind of demon servants of Mictlan, who delighted in springing upon men to devour them, and the protection of the celestial gods was needed to escape from their attacks. Sahagun, Tom. II. p. 67, Lib. vi. cap. viii. (in the middle of a prayer to Tlaloc). Cf. also Tom. II. pp. 14 sqq., Lib. v. capp. xi.-xiii.
[29] On the Mexican priesthood, see Bancroft, Vol. II. pp. 200-207, Vol. III. pp. 430-441; Clavigero, Lib. vi. §§ 13—17; cf. Lib. iv. § 4; Humboldt, pp. 98, 194, 290; Prescott, Bk. i. chap. iii.; Torquemada, Lib. ix. capp. i.-xxxiv.