March to Mexico
on its truncated summit, embraces more than one. It reminds us of those colossal monuments of brickwork, which are still seen in ruins on the banks of the Euphrates, and, in much higher preservation, on those of the Nile.1
On the summit stood a sumptuous temple, in which was the image of the mystic deity, "god of the air," with ebon features, unlike the fair complexion which he bore upon earth, wearing a mitre on his head waving with plumes of fire, with a resplendent collar of gold round his neck, pendants of mosaic turquoise in his ears, a jeweled sceptre in one hand, and a shield curiously painted, the emblem of his
rule over the winds, 
Quetzalcoatl as Ezcatl. From an ancient MS in the other.2
The sanctity of the place, hallowed by hoary tradition, and the magnificence of the temple and its services, made it an object of veneration throughout the land, and pilgrims from the furthest corners of Anahuac came to offer up their devotions at the shrine of Quetzalcoatl.2 The number of these was so great, as to give an air of mendicity to the motley population of the city; and Cortés, struck with the novelty, tells us that he saw multitudes of beggars such as are to be found in the enlightened capitals of Europe;—a whimsical criterion of civilisation which must place our own prosperous land somewhat low in the scale.
Cholula was not the resort only of the indigent devotee. Many of the kindred races had temples of their own in the city, in the same manner as some Christian nations have in Rome, and each temple as provided with its own peculiar ministers for the service of the deity to whom it was consecrated. In no city was there seen such a concourse of priests, so many processions, such pomp of ceremonial
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