However set aside, or chosen, or elected, we have every reason to believe that the organization of the priesthood was systematic. The aspirant for the office had to acquaint himself with the songs and prayers used in public worship, the national traditions, their principles of astrology, so as to tell the lucky and unlucky days. When admitted to the priesthood, their rank was doubtless determined by meritorious actions. Successes in war would contribute to this result as well as sanctity, a priest who had captured several prisoners ranking higher than one who had captured but one, and this last higher than the unfortunate who had taken none.60 We must not forget that war was the duty of all among the Mexicans. The priests were not in all cases exempt; part of their duties may have been to care for the wounded. It is not likely that the priests of any one god ranked any higher than the priests of others, or had any authority over them.
This body of priests of whom we have just treated concerned themselves a great deal with the social life of the Mexicans, and their power was doubtless great. Their duties commenced with the birth of the child, and continued through life. No important event of any kind was undertaken without duly consulting the priests to see if the day selected was a lucky one. The Nahuas were, like all Indians, very superstitious, so there was plenty of work cut out for the priests. Into their hands was committed the art of explaining dreams, fortune-telling, astrology, and the explanation of omens and signs. Such as the flight and songs of birds, the sudden appearance of wild animals; in short, any unexpected or unusual event, was deemed of sufficient importance to require in its explanation priestly learning. In addition there was the regular routine of feasts.61 We have seen what a multitude of gods the Nahuas worshiped. Like all Indian people, they were very fond of feasts and gatherings of that character; therefore feast days in honor of some one of the numerous deities were almost constantly in order, and every month or two were feasts of unusual importance. The most acceptable sacrifice to these gods, and without which no feast of any importance was complete, was human life.
This introduces us to the most cruel trait of their character. It was not alone true of the Mexicans, but of all the Nahua tribes and of the Mayas, though in a less degree. On every occasion of the least importance victims were sacrificed. Any unusual event was celebrated in a similar manner. Before the departure of a warlike expedition, the favor of Huitzilopochtli was sought by the sacrifice of human life; on the return of the same, similar scenes were enacted. On all such occasions the more victims the better. These victims were mostly captives taken in war, and wars were often entered into for the express purpose of procuring such victims. They were even made a subject of tribute. Devout people sometimes offered themselves or their children for the sacrifice. The number of victims, of course, varied from year to year, but it is possible that it counted up into the thousands every year.
What we are able to gather from the religious beliefs of the civilized nations sustains the conclusions we have already arrived at in reference to their culture. We can but believe this had been greatly overrated. It is the religion of barbarians, not of a cultivated and enlightened people the historians would have us believe in. It is a religion in keeping with the character of the people who had confederated together for the purpose of compelling unwilling tribute from weaker tribes. It is in keeping with what we would expect of a people still in the Stone Age, who still practised communism in living, and whose political and social organization was founded on the gens as a unit.
It will not be out of place to devote some space to a consideration of their advance in learning; and first of all let us see about their system of counting or numeration. This knowledge, as Mr. Gallatin remarks, must necessarily have preceded any knowledge of astronomy, or any effort to compute time. They must have known how to count the days of a year before they knew how many days it contained. We all know how natural it is for a child to count by means of his fingers. This was undoubtedly the first method employed by primitive man. Proof of this is found in the wide extended use of the decimal system. Among the civilized nations, traces of this early custom are still preserved in the meaning of the words used to express the numbers.
To express the numbers up to twenty, small dots or circles were used—one for each unit. For the number twenty they painted a little flag, for the number four hundred, a feather; and for eight thousand, a purse or pouch. The following table represents the method of enumeration employed by the Mexicans. But it is necessary to remark they used different terminations for different objects.62
Substantially the same system of numeration prevailed among all the Nahua tribes and the Mayas. It will be seen from this table that the only numbers having simple names are one, two, three, four, five, ten, fifteen, twenty, four hundred, and eight thousand. The other names are compounds of these simple names. It is also easy to understand their method of pictorial representation. In reference to the flag, the feather, and the purse, we must remark that, when these were divided into four parts, only the colored parts were counted. The collective number, used among them much as we use the word dozen, was always twenty; but queerly enough their word for twenty varied according to the object to be counted. The regular word given in the table was “pohualli.” In counting thin objects that could be arranged one above the other, the word twenty was “pilli.” Objects that were round and plump and thus resembling a stone, were counted with “tetl” for twenty, and other words for different objects.63
The division of time or their calendar system, is one that was thought to show great advance in astronomical learning, but of late years it has been shown that this also was overrated. This question of how to keep a record of time was a difficult one for primitive man to solve; that is, when he began to think about it at all. A long while must have elapsed, and considerable advance in other respects been made before the necessity of such a thing occurred to them. The increase and decrease of the moon would form a natural starting point. It is well known that this is about as far as the knowledge of the Indians extended. The Maya word for month means also moon, showing this was their earliest system of reckoning time.64