enough, does not refer to the resurrection. According to him, the mother of Ixtlilxochitl, king of Tezcuco, was the first woman baptized, and this under compulsion from her husband. She received the name of María. After her came Papantzin, now wife of this king, who was named Beatriz. Cortés stood godfather to both. Sahagun refers briefly to the resurrection of a woman of Tenochtitlan, who issued, four days after her death, from the garden vault where she had been deposited. Appearing before Montezuma, she announced that with him would cease the Mexican empire, for other people were coming to rule and settle. This woman lived twenty-one years after this, and bore another child. _Hist. Gen._, ii. 270-1. At this rate she must have been alive when Sahagun arrived in the country; yet he fails to speak of her as a princess. Boturini applies the story to a sister of King Caltzontzin, of Michoacan, who died at the time the Spaniards were besieging Mexico, and rose within four days to warn her brother not to listen to the Mexican overtures for an alliance against the white invaders. The new-comers, she said, were destined by heaven to rule the land, and a testimony hereof would appear on the principal feast-day in the form of a youth, who, rising in the eastern sky, with a light in one hand and a sword in the other, would glide over the city and disappear in the west. This sign appearing, the king did as she bade him, rejected the Mexican advances, and received the Spaniards in peace. _Catálogo_, 27-8. Clavigero censures Boturini’s work, in this connection, as full of fables, and this after solemnly observing that the Papantzin incident ‘fu pubblico, e strepitoso, acaduto in presenza di due Re, e della Nobiltà Messicana. Trovossi altresi rappresentato in alcune dipinture di quelle Nazioni, e se ne mandò alla Corte di Spagna un attestato giuridico.’ _Storia Mess._, i. 289-92. He places the baptism of Papantzin in 1524. _Veytia_, _Hist. Ant. Méj._, iii. 348-52; _Vetancvrt_, _Teatro Mex._, pt. iii. 125-6. Torquemada gives the story of what occurred in the spirit land in her own words; so does Clavigero, though he differs slightly. See also his English translation by Cullen. As if in confirmation of her story, ominous signs became more numerous than ever. The big lake of Mexico began to boil and foam without apparent cause, the water rising high within the city and creating great damage. The date generally accepted for this occurrence is 1509, but Mendieta, _Hist. Ecles._, 178, says 1499. The lake, like the sky, was connected with more than one mysterious occurrence. A troop of Huatuscan conjurers arrived shortly after this in the imperial city to exhibit tricks, in one of which they cut