signed to the cultivators, who of course constituted
the great bulk of the population. The other half was divided between
the Inca and the priesthood who celebrated the worship of the sun.

Out of the proceeds of his specially allotted lands the Inca had to
keep up the army, the roads throughout the whole empire, and all the
machinery of government. This was conducted by a special governing
class all more or less closely related to the Inca himself, and
representing a civilization and a culture much in advance of the great
masses of the population.

The remaining fourth--"the lands of the sun"--provided not only for
the priests who conducted the public worship throughout the empire,
but for the entire education of the people in schools and colleges,
for all sick and infirm persons, and finally, for every inhabitant
(exclusive, of course, of the governing class for whom there was no
cessation of work) on reaching the age of forty-five, that being the
age arranged for the hard work of life to cease, and for leisure and
enjoyment to begin.

_Religion._--The only subject that now remains to be dealt with is the
evolution of religious ideas. Between the spiritual aspiration of a
rude but simple race and the degraded ritual of an intellectually
cultured but spiritually dead people, lies a gulf which only the term
religion, used in its widest acceptation, can span. Nevertheless it is
this consecutive process of generation and degeneration which has to
be traced in the history of the Atlantean people.

It will be remembered that the government under which the Rmoahals
came into existence, was described as the most perfect conceivable,
for it was the Manu himself who acted as their king. The memory of
this divine ruler was naturally preserved in the annals of the race,
and in due time he came to be regarded as a god, among a people who
were naturally psychic, and had consequently glimpses of those states
of consciousness which transcend our ordinary waking condition.
Retaining these higher attributes, it was only natural that this
primitive people should adopt a religion, which, though in no way
representative of any exalted philosophy, was of a type far from
ignoble. In later days this phase of religious belief passed into a
kind of ancestor-worship.

The Tlavatli while inheriting the traditional reverence and worship
for the Manu, were taught by Adept instructors of the existence of a
Supreme Being whose symbol was recog