It has been asked whether the native religion of Peru rested any system of elevated morals on its fundamental principles. Gentlemen, I am persuaded that religion and morals unite together and interpenetrate each other in the higher regions of thought and life. Perhaps the most distinct result of our Christian education is the full comprehension of the fact that what is moral is religious, and that immorality cannot on any pretext be allowed as legitimately religious. But we must certainly yield to the overwhelming evidence that in the lower stages of religion this union of the two sisters is present only in germ. Religion, still quite selfish in its character, pursues its own way and seeks its own satisfactions independently of all moral considerations, and almost always lives in a state of separation from morality. We ought therefore to expect that in systems such as that of Peru--which have already risen much above the low level of the primitive religions, but are still far below that of the higher ones--we should find a certain religious ethic, a certain moral tendency in religion, but likewise all kinds of inconsistencies, and constant relapses towards the ancient separation of the two sisters. As a general rule, we may say that even where the Peruvian religion seems to undertake the elevation and protection of morals, it does so rather with a utilitarian and selfish view, than with any real purpose of sanctifying the heart and will. Thus we have noted ceremonies which forcibly recal the Communion. But the great object in view was to secure to the communicants the safety and well-being that would result from their union with the Sun or his representatives. The moral idea occupies but a small place in this communion, though it is but right to add that the great social laws were placed under the patronage and sanction of the Sun, whose legislation the Incas were held responsible for enforcing. In the same way we find in Peru something that closely resembles baptism. From fifteen to twenty days after birth the child received its first name, after being plunged into water. But this purification had nothing to do with the ideas of sin and regeneration. It was but a form of exorcism, destined to secure the child from the evil spirits and their malign influences. Between the ages of ten and twelve, the child's definitive name was conferred. On this occasion his hair and nails were cut off, and offered to the Sun and the guardian spirits.[118] This represented the consecration of his person, but its main object was to secure him the protection of the divine power.