token of the new lease of life given to mankind. A peculiar custom in connection with these ceremonies is seen in the fact that women expecting to become mothers, and young children, were made to assume masks of maguey leaves, and the former were shut up in the granaries. It was feared that women in this condition might become monsters and devour their relations, and that the children might be turned into mice, especially if they were allowed to fall asleep. New fire was also made at the dedication of a new temple, or the completion of a new house.
The employment by the Mexicans of a solar year of 365 days brings us to the question whether they at any time intercalated any day or days to make their year square with real solar time. It is quite obvious that a people, most of whose feasts were connected with agriculture, were bound to notice that their festivals gradually failed to correspond with the seasons, and many conjectures have been made regarding the methods which they might have used to rectify their calendar. It must be confessed however that there is no direct evidence that days were ever intercalated in the latter, and Seler has shown that at any rate between the year of the conquest, and the date of Sahagun's writing, some forty years, no intercalation had been made. Moreover the confusion into which the calendar had fallen at the beginning of the sixteenth century seems to be evidence against the practice. It is quite possible that when the discrepancy became too great a new start was made, and it may be that the five "suns" typifying the five ages of the world really represent five attempts to establish a calendar. The sun was not the only body the observation of which served as a check upon the calendar. The me Venus was also of the greatest importance, and its synodical revolution was closely connected with the 104-year period which constituted the longer cycle of the Mexicans. This revolution occu-
