the Sun (see plates), and see the mask, or human face, which hangs suspended on the wall, back of the shrine or altar. Here is the round face which symbolised the sun, the projecting tongue to symbolise the power of the sun. In front of the Oratorio, or chapel, on the piers, are the bas-reliefs which represent the nature-divinities. Here is the raingod on one side and the war-god upon the other. Notice, however, that the rain-god is marked by a peculiar form and face, the chief feature being the open, bulging eye. Here we have a specimen of nature-divinity, but there is ascribed to it all the personality that it is possible to express by the human face or by the human eye. The tiger-skin on the back of the rain-god represents the animal attributes, but the human face represents the personal attributes. The same eye will be recognised in the face of the sun and in the faces of the figures below the sun, showing that all the powers of nature were personified. The rain-god has in his mouth the pipe or tube through which he blows the winds, and in front of his person may be seen the feathered serpent which symbolises the lightnings which obey his will. Above the piers on the façade is the winged circle which signifies the cloud, and the rain the overshadowing divinity of the sky. The Temple of the Sun is full of the emblems of personal power, and illustrates how intensely the artists struggled to express the attributes of the personal divinity which ruled the powers of nature. I cannot look upon these figures without being impressed with this thought, that there was a personal divinity which looked out from the faces and the forms, and that the people were impressed with the power of this divinity. Here, then, we have the first doctrine embodied in Scripture, the existence of a personal God. It is a principle of henotheism that one divinity rules at a time, the conception of that divinity absorbing all thought and feeling. If henotheism existed in Central America, it was henotheism which reached the anthropomorphic stage, and was as expressive of personality as was ever the same system in the classic regions of the East. We do not maintain that monotheism existed among the Toltecs, but we think that all this imagery, which is SO elaborate, was only the expression of the feeling which is very strong in every human heart, that there is a God above us to whom we are accountable, and on whom we depend; and though the mind was beclouded and the religious consciousness overshadowed, yet, amid the symbols and ceremonies of this strange nature-worship, the conscience struggled to express itself, and to make known the true divinity. The doctrine of

immortality is not without its witness also. In the sculptures of Santa Lucia Cosumal-whuapa, in Guatemala, there are figures which express this thought. Take this one. Here is a

ladder reaching upwards toward the sky. On the ladder is a human figure climbing; above the ladder is a death's head with human arms attached; the head seems to smile upon the human figure; the human face looks up with a mild and placid exression. Here there is no fear of death, but a climbing to immortality. Here is another tablet. On one side is a face which smiles out from the sky above; it is surrounded by flames, symbolic of the sun; serpents form its head-dress symbolising the lightnings; many other figures symbolise the nature-powers; below this face is a human form, one hand lifted as if in supplication, another hand outstretched as if to betoken some offering. The upturned face has the symbol of speech protruding from the mouth. There are many symbols on the person, but the expresion of the form and face is that of a suppliant addressing a gracious God. Nothing could better express the hope of immortality. the doctrine of sacrifice, and you will see it embodied in the sacrificial stones and the many other provisions which were made. The temples and altars and pyramids are full of them. Take next the doctrine of sin, and you will find that there are baptisms and lustrations, as well as sacrifices (even circumcision was common),-a marvellous resemblance to the Jewish ritual. All of these are the concomitants of nature-worship, and whatever their source, they show that the same ideas of the need of a sacrifice and the importance of a cleansing prevailed among the religions of the Toltecs, Aztecs, and other civilised American races. The symbols in Central America remind us of the symbols of Egypt, Assyria, and

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