The vast revenues needed for the support and repair of the temples, and for the maintenance of the immense army of priests that officiated in them, were derived from various sources. The greatest part was supplied from large tracts of land which were the property of the church, and were held by vassals under certain conditions, or worked by slaves. Besides this, taxes of wine and grain, especially first fruits, were levied upon communities, and stored in granaries attached to the temples. The voluntary contributions, from a cake, feather, or robe to slaves or priceless gems, given in performance of a vow, or at the numerous festivals, formed no unimportant item. Quantities of food were provided by the parents of the children attending the schools, and there were never wanting devout women eager to prepare it. In the kingdom of Tezcuco, thirty towns were required to provide firewood for the temples and palaces;[X-1] in Meztitlan, says Chaves, every man gave four pieces of wood every five days; it is easy to believe that the supply of fuel must have been immense, when we consider that six hundred fires were kept continually blazing in the great temple of Mexico alone.[X-2] Whatever surplus remained of the revenues after all expenses had been defrayed, is said to have been devoted to the support of charitable institutions and the relief of the poor;[X-3] in this respect, at least the Holy Mother Church of contemporary Europe might have taken a lesson from her pagan sister in the New World.
Each temple had its complement of ministers to conduct and take part in the daily services, and of servants to attend to the cleansing, firing, and other menial offices. In the great temple at Mexico there were five thousand priests and attendants,[X-4] the total number of the ecclesiastical host must therefore have been immense; Clavigero places it at a million, which does not appear improbable if we accept Torquemada's statement that there were forty thousand temples as a basis for the computation. It should be remembered, however, that the sacerdotal body was not composed entirely of permanent members; some were merely engaged for a certain number of years, in fulfillment of a vow made by themselves or their parents; others were obliged to attend at intervals only, or at certain festivals, the rest of their time being passed in the pursuit of some profession, usually that of arms.[X-5]
The vast number of the priests, their enormous wealth, and the blind zeal of the people, all combined to render the sacerdotal power extremely formidable. The king himself performed the functions of high-priest on certain occasions, and frequently held some sacred office before succeeding to the throne. The heads of Church and State seem to have worked amicably together, and to have united their power to keep the masses in subjection. The sovereign took no step of importance without first consulting the high-priests to learn whether the gods were favorable to the project. The people were guided in the same manner by the inferior ministers, and this influence was not likely to decrease, for the priests as the possessors of all learning, the historians and poets of the nation, were intrusted with the education of the youth, whom they took care to mold to their purposes.
At the head of the Mexican priesthood were two supreme ministers; the Teotecuhtli or 'divine lord,' who seems to have attended more particularly to secular matters, and the Hueiteopixqui, who chiefly superintended religious affairs. These ministers were elected, ostensibly from among the priests most distinguished in point of birth, piety, and learning; but as the king and principal nobles were the electors, the preference was doubtless given to those who were most devoted to their interests, or to members of the royal family.[X-6] They were distinguished by a tuft of cotton, falling down upon the breast. Their robes of ceremony varied with the nature of the god whose festival they celebrated. In Tezcuco and Tlacopan, the pontifical dignity was always conferred upon the second son of the king. The Totonacs elected their pontiff from among the six chief priests, who seem to have risen from the ranks of the Centeotl monks; the ointment used at his consecration was composed partly of children's blood. High as was the high-priest's rank, he was not by any means exempt from punishment; in Ichatlan, for instance, where he was elected by his fellow-priests, if he violated his vow of celibacy he was cut in pieces, and the bloody limbs were given as a warning to his successor.[X-7]
MEXICAN PRIESTHOOD.
Next in rank to the two Mexican high-priests was the Mexicatlteohuatzin, who was appointed by them, and seems to have been a kind of Vicar General. His duties were to see that the worship of the gods was properly observed throughout the kingdom, and to supervise the priesthood, monasteries, and schools. His badge of office was a bag of incense of peculiar shape. Two coadjutors assisted him in the discharge of his duties; the Huitzuahuacteohuatzin, who acted in his place when necessary, and the Tepanteohuatzin, who attended chiefly to the schools.[X-8] Conquered provinces retained control over their own religious affairs.[X-9] Among other dignitaries of the church may be mentioned the Topiltzin, who held the hereditary office of sacrificer, in which he was aided by five assistants;[X-10] the Tlalquimiloltecuhtli, keeper of relics and ornaments; the Ometochtli, composer of hymns; the Tlapixcatzin, musical director; the Epcoaquacuiltzin, master of ceremonies; the treasurer; the master of temple properties; and a number of leaders of special celebrations. Besides these, every ward, or parish, had its rector, who performed divine service in the temple, assisted by a number of inferior priests and school-children. The nobles kept private chaplains to attend to the worship of the household gods, which everyone was required to have in his dwelling.[X-11] The statement of some writers indicate that the body of priests attached to the service of each god, was to a certain extent independent, and governed by its own rules. Thus in some wards the service of Huitzilopochtli was hereditary, and held in higher estimation than any other.
The distinguishing dress of the ordinary priests was a black cotton cloth, from five to six feet square, which hung from the back of the head like a veil. Their hair, which was never cut and frequently reached to the knees, was painted black and braided with cord; during many of their long fasts it was left unwashed, and it was a rule with some of the more ascetic orders never to cleanse their heads.[X-12] Reed sandals protected their feet. They frequently dyed their bodies with a black mixture made of ocotl-root, and painted themselves with ochre and cinnabar. They bathed every night in ponds set apart for the purpose within the temple enclosure. When they went out into the mountains to sacrifice, or do penance, they anointed their bodies with a mixture called teopatli, which consisted of the ashes of poisonous insects, snakes, and worms, mixed with ocotl-soot, tobacco, ololiuhqui, and sacred water. This filthy compound was supposed to be a safeguard against snakebites, and the attack of wild beasts.[X-13]
MEXICAN PRIESTESSES.
Sacred offices were not occupied by males only; females held positions in the temples, though they were excluded from the sacrificial and higher offices. The manner in which they were dedicated to the temple school has been already described.[X-14] Like the Roman vestals, their chief duty seems to have been to tend the sacred fires, though they were also required to place the meat offerings upon the altar, and to make sacerdotal vestments. The punishment inflicted upon those who violated their vow of chastity was death. They were divided into watches, and during the performance of their duties were required to keep at a proper distance from the male assistants, at whom they did not even dare to glance.[X-15]