coming of the terrible strangers. Her body was deposited, as usual, in the vaults reserved for the royal household, until preparations could be made for its being burnt. On the fourth day, the attendants who had charge of it were astounded by seeing the corpse exhibit signs of returning life. The restored princess, recovering her speech, requested her brother’s presence. On his coming, she implored him not to think of hurting a hair of the heads of the mysterious visitors. She had been permitted, she said, to see the fate of the departed in the next world. The souls of all her ancestors she had beheld tossing about in unquenchable fire; while those who embraced the faith of the strangers were in glory.

As a proof of the truth of her assertion, she added that her brother would see, on a great festival near at hand, a young warrior, armed with a torch brighter than the sun, in one hand, and a flaming sword, like that worn by the white men, in the other, passing from east to west over the city. Whether the monarch waited for the vision, or ever beheld it, is not told us by the historian. But, relying perhaps on the miracle of her resurrection as quite a sufficient voucher, he disbanded a very powerful force which he had assembled on the plains of Avalos for the support of his brother of Mexico. This narrative, with abundance of supernumerary incidents, not necessary to repeat, was commemorated in the Michoacán picture-records, and reported to the historian of Tezcuco himself by the grandson of Tangapan. (See Ixtlilxochitl, Hist. Chich., MS., cap. 91.) Whoever reported it to him, it is not difficult to trace the same pious fingers in it which made so many wholesome legends for the good of the Church on the Old Continent, and which now found, in the credulity of the New, a rich harvest for the same godly work.