We must postpone till we have examined the Peruvian religion, which presents so many analogies to that of Mexico, while at the same time differing from it so considerably, the final considerations suggested by the strange compound of beliefs, now so barbarous and now so refined, which we have passed in review. Spanish monks, as we all know, succeeded within a few years in bringing the populations who had submitted to the hardy conquerors within the pale of their Church. It was no very difficult task. The whole past had vanished. The royal families, the nobility, the clergy, all had perished. Faith in the national gods had been broken by events. The new occupants laid a grievous yoke upon the subject peoples, whom they crushed and oppressed with hateful tyranny; but we must do the Franciscan monks, who were first on the field in the work of conversion, the justice of testifying that they did whatever in them lay to soften the fate of their converts and to plead their cause before the Court of Spain. Nor were their efforts always unsuccessful. They were rewarded by the unstinted confidence and affection of the unhappy natives, who found little pity or comfort save at the hands of the good Fathers. Let us add that many of the peoples, especially those from whom the human tithes of which we have spoken had been exacted by the Aztecs, were sensible of the humane and charitable aspects of a religion that repudiated these hideous sacrifices in horror, and raised up the hearts of the oppressed by its promises of a future bliss conditioned by neither birth nor social rank.[37] But the worthy monks could not give what they had not got. And the religious education which they gave their converts reflected only too faithfully their own narrow and punctilious monastic spirit, itself almost as superstitious, though in another way, as what it supplanted. Nay, more: in spite of the best dispositions on either side, it was inevitable that the ancient habits and beliefs should long maintain themselves, though more or less shrouded beneath the new orthodoxy. In 1571, the terrible Inquisition of Spain came and established itself in Mexico to put an end to this state of things; and alas! it found as many heretics as it could wish to show that it had not come for nothing. And when the natives saw the fearful tribunal at work, when the fires of the _autos-da-fé_ were kindled on the plain of Mexico and consumed by tens or hundreds the victims condemned by the Holy Office, do you suppose that the new converts felt well assured in their own hearts that the God of the Gospel was, after all, much better than Uitzilopochtli and Tezcatlipoca?[38]