400 



HISTORY OF MEXICO. 



been examples of cruelty, perhaps more cruel, amongfl: 

 all other nations of the world. 



The fyftem of natural religion depends principally on 

 that idea which is formed of the Divinity. If the fu- 

 preme Being is conceived to be a Father full of good- 

 nefs, whole providence watches over his creatures, love 

 and refpect will appear in the exercife of fuch religion. 

 If, on the contrary, he is imagined to be an inexorable 

 tyrant, his worihip will be bloody. If he is conceived 

 to be omnipotent, veneration will be paid to one alone j 

 but if his power is conceived to be confined, the objects 

 of worfhip will be multiplied. If the fanclity and per- 

 fection of his being is acknowledged, his protection will 

 be implored in a pure and holy fervice ; but if he is fup- 

 pofed fubject to imperfections, and the vices of men, re- 

 ligion itfelf will fanctify crimes. 



Let us compare the idea, therefore, which the Mex- 

 icans had of their gods with that which the Greeks, Ro- 

 mans, and other nations from whom they learned their 

 religion, had of their deities, and we (hall difcover the 

 fuperiority of the Mexicans, in this matter, over all 

 thofe ancient nations. It is true, that the Mexicans di- 

 vided power among various deities, imagining the juris- 

 diction of each to be reftricted. " I do not doubt," 

 Montezuma ufed to fay to Cortes, in their conferences 

 on religion, " I do not doubt of the goodnefs of the 

 " God whom you adore, but if he is good for Spain our 

 " Gods are equally fo for Mexico. 



" Our God Camaxtle," the Tlafcalans ufed to fay to 

 Cortes, " grants us victory over our enemies ; our god- 

 " defs Matlalcueje fends the neceflary rain to our fields, 

 " and defends us from the inundation of Zahuapan. To 

 cc each of our gods we are indebted for a part of the 



" happinefs 



