in this town, which were supposed to have been brought by the first immigrants from Tulan. These were hurled in the direction of the foe by two specially chosen warriors, and then recovered at all costs. If an enemy was wounded by one the omens were regarded as especially favourable. At Mexico the Naualli was a magical priest of a high order; he was celibate, had been trained from youth in weather-wisdom and spent much of his time in fasting and purification. He was credited with special powers, such as the assumption at will of animal form, and levitation; he acted as the general guardian of the city against sorcerers, and gave warning of approaching famine or pestilence. The belief in powers such as these became extraordinarily widespread after the conquest, and resulted in the formation of a regular cult, the members of which were called Nagual. The Nagualists were supposed to have animal familiars, whose shape they could assume, and to hold regular “witches’ sabbaths.” Many natives confessed to such practices, and the Spaniards experienced great difficulty in stamping out the cult, which had as its avowed object the elimination of Christianity, and penetrated far into Central America. The information available concerning this extremely interesting recrudescence of paganism can be found in a small book by Brinton entitled “Nagualism.” Besides the magical priests already mentioned, there existed a class of professional conjurers, who performed various tricks, often for hire. One would have a number of puppets in a pouch which came out and danced, apparently uninspired by human agency, while another would roast maize on a simple cloth without fire. The Huaxtec were supposed to be particularly expert at such tricks, and among their feats Sahagun mentions the production from space of a spring with fishes, the burning and restoration of a hut, or the dismemberment and resurrection of the conjurer himself. The last proceeding recalls certain of the feats performed by the members of the ritual societies of the west coast of North America during the winter ceremonials. The Ocuiltec of the Toluca valley also possessed a great reputation as magicians. Various forms of domestic divination were practised, such as the springing of octli upon the hearth-fire, auguries being taken from the spluttering. But before saying a word about the popular belief in omens, it will be as well to treat very shortly the subject of sorcery. Individuals born on the days 3. cipactli and 1. eecatl were supposed to be predisposed to the practice of the black art, and days with the number nine, especially 9. itzcuintli and 9. malinalli (but also 4. eecatl), were believed to be especially favourable for their evil practices. They could transform themselves into animal shape, influence the hearts of women, inflict wasting diseases upon their enemies (as implied in one of their names, “heart-eaters”), and bring misfortune. These arts they were ready to