eal that,
in Yucatan, the nocturnal cult of the female principle degenerated into
such abominations that the incensed population actually rose in revolt,
murdered the high-priests and scattered their votaries.

It was obviously owing to a recognition of the degradation attendant upon
the abuse of intoxicating drinks, which had played such a role in the cult
of the earth-mother, that such stern laws were enforced in Mexico, at the
time of the Conquest, restricting and regulating the use of pulque. This
was distributed by the priests at certain festivals only. These and other
rigid measures evidently dictated by a spirit of reform, as well as the
close union of both cults, seem to have efficiently maintained a certain
equilibrium. At the same time two different moral standards were thus
inevitably evolved by the votaries of both cults and naturally profoundly
affected the position of woman. The dangers and evils attendant upon the
earth-cult became irretrievably associated with the female sex and the
votaries of Heaven naturally came to regard woman as a source of
temptation and degradation. In ancient Mexico and Peru the celibacy of the
sun-priests and of a certain number of noblewomen, "the Virgins of the
Sun," was enforced; thus, whilst the position of woman was being lowered
in one caste by an artificial set of ideas, it was raised in the other by
an equally fictitious association with the Above, which led, however, to
her real elevation of mind and character and finally enforced a
recognition of her individuality. The consecration of her person, which
caused her to assume a position commanding universal homage, relieved her
from heavy labor but caused her to be guarded and protected. She was thus
condemned to a still greater seclusion, the primary object of which was to
remove her from possible contact with members of the lower earthly caste.
For, whilst ceremonial usage even required that the male members of the
upper caste should associate in certain symbolical rites with the chief
women of the lower order, it was a crime and a desecration for a man of
the latter caste to approach a woman of the nobility. These could only
marry in their own caste or remain celibate and were kept aloof from all
debasing influences, inside of protecting walls.

Reflection shows that such conditions would inevitably lead to the
formation of a nobility whose ideal was celibacy and whose "Virgins of the
Sun," by virtue of their consecra