as on a sacred table, the flesh destined for their food was placed before the gods. Little by little, as the developed and organized nature-worship substitutes gods of imposing might and greatness for the contemptible deities of the period when nature-worship and animism were confounded together, these altars assumed huge and at last gigantic proportions; and in Mexico, except in the case of Quetzalcoatl, there the development stopped, save that a little chapel, destined to serve as the abode of the national gods, was reared on the summit. Peru passes through the same phases, but goes further. There the surmounting chapel grows, assumes vast dimensions, and ends by embracing the altar itself, of which at first it was but an adjunct.
The two religions alike exhibit an initial penetration of religion by the moral idea. They are at bottom two theocracies, the laws and institutions of which rest upon the gods themselves, though the theocratic form is far more prominent in Peru than in Mexico. They share the advantages of a theocracy for a nascent civilization, and its disadvantages for one that has already reached a certain
