Such were the principal gods worshipped in the Mexican valley at the time of the conquest; there were many minor deities also, but sufficient has been said to give some idea of the Mexican pantheon, and to indicate its composite nature. Most of the gods were supposed to dwell in supernatural regions such as Tlalocan, the eastern paradise and home of Tlaloc which has already been mentioned, and Mictlan, the underworld and home of Mictlantecutli, which consisted of nine spheres in the lowest of which was a ninefold stream. Above were thirteen heavens, in the first of which were certain planets, in the second the Tzitzimimé, in the third the Centzon Mimizcoa, in the fourth birds, in the fifth fire-snakes (comets) created by the fire-god, in the sixth winds, in the seventh dust, in the eighth the gods. The rest were reserved for Tonacatecutli and his consort, whose especial home was the thirteenth and highest heaven. The elements of Mexican religion then are twofold, and consist of three classes of supernatural being, each bearing a direct relation to the mode of life of their especial worshippers. These consist of the rain- and fertility-deities of the agricultural peoples; the stellar war- and hunting-gods of the nomadic tribes who were regarded in the light of personal leaders; and the omnipotent creating-gods, such as Tonacatecutli and Tezcatlipoca, common to both. The tribal gods of the nomadic peoples seem to partake of the nature of fetishes in their original forms, and to have been evolved from the “medicine bundles” familiar to the student of North American ethnography. The more cultured section of the first immigrants, who separated from the main body and departed eastwards, are represented as taking with them their god and leader, whose image was kept veiled in cloth; and allusion has already been made to the statement that Quetzalcoatl’s image was in early days kept similarly covered. Moreover a legend dealing with the Aztec migration states that at an early stage of their wanderings two bundles appeared miraculously in their camp, each of which was appropriated by a section of the migrants. In one was found a jewel, and its possessors finally became the inhabitants of Tlaltelolco, while the other contained fire-sticks (continually associated with hunting and stellar deities), and fell to the eventual inhabitants of Tenochtitlan. Further evidence of the fetish nature of such gods is seen in the stories which tell of struggles between different tribes for the possession of a certain god. Thus we have the story of the capture of the god of the immigrant hill-hunters by the sedentary population around lake Pazcuaro in Michoacan; and the seizure by the Chichimec of the two-headed deer of Camaxtli which was his war-fetish. The same idea survived in the provision by the Mexicans within the temple precincts of a prison-house where the idols of conquered tribes were kept in durance; and it was no doubt based upon the belief that