was elected in his place. A younger son, Ixtlilxochitl, laid claim to the power and succeeded in attracting a number of supporters. He was still haunting the neighbouring mountains and carrying on a guerilla warfare with the confederate troops when the arrival of the Spaniards in 1519 brought the development of aboriginal American civilization to an abrupt close. Montecuzoma had emphasized the aristocratic aspect of Mexican government, and under him the court ceremonial had been greatly elaborated. He surrounded himself with a semi-divine state, and the rich tribute which now poured into Tenochtitlan enabled him not only to undertake many important works for the beautifying of the city, but to model his personal service on a scale which surpasses even the "Arabian Nights." The magnificent "calendar-stone," figured on PL VIII, i; p. 74, was brought by him from Coyoacan to serve probably as a sacrificial altar to the sun in the enclosure of the great temple of Uitzilopochtli. He was a strong personality, and though his superstitious training led him to adopt a fatally hesitating policy when the Spaniards landed, he displayed under all circumstances a personal courage and dignity which lend additional pathos to his fate.
Of Zapotec and Mixtec history, apart from that of Mexico, we know practically nothing. We hear of a mythical Mixtec king named Dzahuindanda, who possessed a magic sack which he was wont to take to a desolate mountain and shake, after appropriate incantations, producing thereby as many soldiers as he required. Less legendary are the Zapotec Zociyoeza and his son Zociyopi, the former of whom ruled at Teozapotlan, the latter at Tehuantepec. Zociyoeza in fact opposed the Mexican advance, and held out against the invading troops for four years entrenched in Quiengola, until at last he was able to conclude an honourable peace. Between the Mixtec and Zapotec, hostilities
