receive baptism from the Spanish priests, and was called Doña Maria Papantzin. There is nothing to cause us to doubt the occurrence of the other signs and events related, but there is every evidence in this tradition of the work of the priests. It is a very pretty fable which they used to relate, in those years following the conquest, to induce the unsuspicious Indians to turn from their old religion and embrace the new.
Though visibly affected by these prognostics of coming woe, Montezuma continued to urge war, relentless war, against tribes yet unconquered by Mexico.
[A. D. 1510.] In 1508 and the year following he made 5000 prisoners, which were reserved for sacrifice in 1510. This was the year in which he had brought to Mexico a new sacrificial stone. Instead of acting upon the advice of the King of Tezcoco, and desisting from further bloodshed, he listened to the counsel of his priests, who declared that only blood, shed in copious streams, could avert the threatened punishment of his gods. Then he sought for a stone large enough to form a fitting addition to his magnificent temple. It was found in the quarries near Cojoacan, and after it was hewn to the required size it was brought to Mexico. A vast concourse attended it, and the high-priest marched before it, muttering prayers and scattering incense. In crossing one of the wooden bridges over a canal, this immense mass broke through and fell into the water. The miserable priest and many of the men engaged in drawing it were drowned, or crushed to death, and the people rendered very unhappy by this event. They drew it out again, after incredible exertions, and finally deposited it near, or on, the temple. This stone may be seen to-day, in the Museum of Mexico, an elaborately chiselled block of basalt, nine feet in diameter and three feet in height. Those Mexican sculptors pa-
