[135] The Tezcucan priests would fain have persuaded the good king Nezahualcoyotl, on occasion of a pestilence, to appease the gods by the sacrifice of some of his own subjects, instead of his enemies; on the ground that they would not only be obtained more easily, but would be fresher victims, and more acceptable. (Ixtlilxochitl, Hist. Chich., MS., cap. 41.) This writer mentions a cool arrangement entered into by the allied monarchs with the republic of Tlascala and her confederates. A battle-field was marked out, on which the troops of the hostile nations were to engage at stated seasons, and thus supply themselves with subjects for sacrifice. The victorious party was not to pursue his advantage by invading the other’s territory, and they were to continue, in all other respects, on the most amicable footing. (Ubi supra.) The historian, who follows in the track of the Tezcucan Chronicler, may often find occasion to shelter himself, like Ariosto, with “Mettendolo Turpin, lo metto anch’ io.” [136] [Don José F. Ramirez, the distinguished Mexican scholar, has made this sentence the text for a disquisition of fifty pages or more, one object of which is to show that the existence of human sacrifices is not irreconcilable with an advance in civilization. This leads him into an argument of much length, covering a broad range of historical inquiry, and displaying much learning as well as a careful consideration of the subject. In one respect, however, he has been led into an important error by misunderstanding the drift of my remarks, where, speaking of cannibalism, I say, “It is impossible the people who practise it should make any great progress in moral or intellectual culture” (p. 100). This observation, referring solely to cannibalism, the critic cites as if applied by me to human sacrifices. Whatever force, therefore, his reasoning may have in respect to the latter, it cannot be admitted to apply to the former. The distance is wide between human sacrifices and cannibalism; though Señor Ramirez diminishes this distance by regarding both one and the other simply as religious exercises, springing from the devotional principle in our nature.{*} He enforces his views by a multitude of examples from history, which show how extensively these revolting usages of the Aztecs--on a much less gigantic scale indeed--have been practised by the primitive races of the Old World, some of whom, at a later period, made high advances in civilization. Ramirez, Notas y Esclarecimientos á la Historia del Conquista de México del Señor W. Prescott, appended to Navarro’s translation.] {*} [The practise of eating, or tasting, the victim has been generally associated with sacrifice, from the idea either of the sacredness of the offering or of the deity’s accepting the soul, the immaterial part, or the blood as containing the principle of life and leaving the flesh to his worshippers.--K.]