312 AKCILEOLOGY OF MICIIOAC'IIAN. 



ii head, the chief priest seated, and in his presence the small priest (seen 

 in Nos. 7 and 8), holding in his hand the disk, which is wanting to the 

 chief priest. Near the small priest is seen standing a single figure. The 

 inscription reads mataguaran, place where they danced a second time, 

 from matero, for the second time; varhani, to dance; and an, place in 

 which or place of. 



No. 13. The two priests are seen in the same position as in the pre- 

 ceding. The one sitting down has a head at his feet, and the one stand- 

 ing has an individual at his left. In the background of the square is 

 seen a small house. No inscrii)tion. 



No. 14. In the background of this square we see some edifices of a 

 more complicated construction than the i)receding, since we observe a 

 tower on one of them. We may therefore alfirm that this group was 

 added to the picture after the time of Columbus. There are tw^o figures 

 on foot, one seated, and one head. The line indicating the road turns 

 to the right, forming a right angle. The inscription reads uruuapan. 

 Various etymologies have been proposed to explain this name. Lejarza 

 says it is derived from urani, and signifies gourd tree (Xicara). Euiz 

 says it isfrom unqxini, a verb which expresses the germinating of shoots 

 of plants. In Gilberti we meet with this verb, rralipcni, to comniand 

 to do something, but where does it come from ? Some have told us (and 

 this is the most probable derivation) that it is from nrun, cherimolia 

 ( Anona Ilum boldti ?), ^>a, imperative of the verb payii, to carry, and an, 

 a particle, signifying place from or in which ; and thus it is vruuapun, 

 place from which they brought cherimolias. 



No. 15. In this large square we have three villages, Tezcatlan, Mi- 

 choacau, and l*atzcnaro. The first shows five individuals who look as 

 if they were about to throw themselves into the water, the presence of 

 wliich is indicated by the interrni)tion of the line indicating the road 

 and by the i)resence of a canoe occupied by five figures — perhaps the 

 same five. At the opposite end of the lake, w^hich we suppose is Lake 

 Patzcuaro, the road continues and ends at a house, at the side of which 

 is seen a "yacata." On the shore of the lake stands an individual with 

 a [)orringer in his right hand and in an attitude which shows that he is 

 s])eaking to those coming in the canoe. Further on is seen an individual 

 advancing towards the house. On the border of the lake is seen a 

 stranded canoe with only its oar. Our attention is attracted by a group 

 of eleven individuals and three heads on the shores of the same lake 

 and occupying the middle of the picture. Two of them, undoubtedly 

 chiefs, are seated on little stools like those of the individuals in the pre- 

 ceding squares whom we called chief and priest. The dress of one of 

 them, api)arently the principal, is very similar to that of the present 

 mountebanks, lie wears a hat similar in form to those worn by the 

 (Chinese mandarins, as we see them drawn on fans and porcelains. His 

 left hand grasps a staif. Face to face with this one is the other priest, 

 with the dress in which we have seen him in the former pictures. At 



