a knowledge of the popular faith by unremitting researches into native tradition. This attitude met with but little countenance from their ecclesiastical superiors, and at times they laboured under conditions the reverse of favourable for the collection of traditional material. But it would be ungrateful not to pay a meed of respect to the self-sacrifice of those enlightened and resourceful men, but for whose endeavours our knowledge of Mexican antiquities would be all the poorer.
Undoubtedly the most valuable collection of evidence relative to the Mexican religion compiled by a Spanish churchman is the Historia General of Bernardino Sahagun, whose work, composed with scholarly care and an almost prophetic knowledge of the correct methods to be pursued in the collection of traditional material, was completed about the middle of the sixteenth century, but remained unpublished until 1830. This work has been described so repeatedly as to require no further mention here, and other notable works are included in the bibliography. Some allusion should also be made here to the works known as the Interpretative Codices, compiled by Pedro de Rios and other monks, who retained the services of native painters to execute drawings of Mexican deities or, as some believe, drew these figures themselves, the symbolism and general meaning of which they endeavoured to make plain and interpret, only too often in the light of their knowledge of the Scriptures.
THE ORIGINS OF MEXICAN RELIGION
The question of the origin of Mexican religion, like that of the civilization of which it was perhaps the most salient characteristic, has afforded matter for ardent controversy from the period of the discovery and conquest of the country until the present day. But, even so, it is still unsafe to dogmatize upon Mexican religious origins. At the time of the Conquest we observe Mexican religion as a highly complex faith, with a ceremonial of the most elaborate nature, a priesthood with nicely defined