T2. A Chac is in a diving position on top of the yellow 



world directional tree of the south. 

 Gl. 3. Ti kante (at the yellow tree). Kante is listed in 



the Motul Dictionary as a tree the roots of 

 which yield a yellow dye. Roys (1931) states that 

 in Peten this is the tree with ye,llow flowers; 

 however in Yucatan it is a tree the roots of 

 which yield a yellow dye. Although this tree 

 goes unidentified, I would suggest that it is 

 either Chlorophora tinctoria (L.) Gaud, of the 

 Moraceae, the root bark of which produces a 

 yellow dye still used under the name "fustic," or 

 Podocarpus oleofolius D. Don. of the Podo- 

 carpaceae. Both have appropriate patterns of 

 distribution and can be used as dyes. 

 T7. God C is seated on top of an Agave with an axe in his 



hand. Thompson finds "identities of plant and deities 

 pictured questionable." I would point out that in the 

 Ritual of the Bacahs the r/, or Agave, is used to pierce 

 the tongue (IV:32). In this same work, there is mention 

 made of balani-kuch-ci\ the jaguar-vulture-agave that is 

 useful in treating trantula eruptions and seizures. The 

 scene depicted in the Dresden Codex seems obviously 

 shamanic. The association of Agave americana L. with 

 the shaman is implicit in its association with the jaguar 

 and vulture. To sit above an Agave is an impossible feat 

 that could be accomplished only by a powerful shaman, 

 as the leaves are like bayonets. The rattle in the hand of 

 God C implies ceremonial importance. In a more mun- 

 dane vein, it should be noted that the fiber of this plant 

 was used extensively by the Maya. 

 T8. A Chac is seated inside the trunk of a hollow tree. 



Water has accumulated and and the Chac floats upon 

 it. 



Gl. 3. Kakche is the ebony tree, Diospyros ebenaster 



Retz., also known as the black sapote. Although 

 this is not one of the tree that is usually hollow 



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