sELEit] MEXICAN PICTURE WRITINGS FRAGMENT II 175 



([uoise (see I. figure 34) and "crossing the river" by the boat which 

 is drawn below it. 



In division 20 (phite vii) the note is again rendered quite illegible 

 by the crease m the page, but I think that I can distinctly make out 

 Tepotzitotzin. The name contains the elements tepotz-tli, " hump- 

 back ■\ and itoa, "" to speak ". Hence the hieroglyph shows a human 

 Iwjdy with a curved back and beside it the little tongue, the symbol of 

 sjjeech. 



In the next division, 21, the note is somewhat illegible, owing to an 

 attempted correction. I think I can make out yaotequacuiltzin, 

 which might be translated '' the old priest of Yaotl, i. e., Tezcatli- 

 poca '\ There is no hieroglyph. 



In division 22 the explanatory note reads aca-zayol-tzin, that is, 

 '" reed gnat '\ The hieroglyph is the picture of the reed (acatl) and, 

 above it, of a gnat (zayolin), painted brown. 



In division 23 we read Amaquemetzin, " he who wears a garment 

 of bark paper '\ By quemitl, " garment ", the Mexicans meant a 

 kind of covering usually made of more or less costly feathers, which 

 was tied around the neck of idols and hung down in front, and was 

 therefore conniionly called by the Spaniardh ''' delantal ". Amatl is 

 the inner bark of a variety of fig, which Avas nuich used in ancient 

 Mexico, especially as a cheap adornment for idols. Amaqueme, 

 " dressed in a garment of bark paper ", was the name of the idol on 

 the mountain near Amaquemecan, in the territory of the Chalca, 

 which. Christianized and called Monte Sacro, is still held in great 

 veneration by the inhabitants of all the neighboring valleys, pil- 

 grimages being made to it from great distances. The hieroglyph 

 in division 23 shows the form of the quemitl usual in the manuscripts 

 (see c\ figure 39, the hieroglyph of Tequemecan, and also ( , figure 35, 

 the hieroglyph of Aztaquemecan), but it is blank and unpainted save 

 for a few black designs, which were probably made with drops of 

 hot liquid caoutchouc. Similar paper quemitl with caoutchouc-drop 

 nuirkings played an important part in the worship of the mountain 

 gods at least. With them were decked the little idols of the moun- 

 tain gods, the Eecatotpntin, which were made during the Tepeilhuitl, 

 the feast of the mountain gods (see g and /«, figure 39, the figures of 

 the mountains Popocatepetl and Matlalcueye, from the Sahagun 

 manuscript of the Biblioteca del Palacio). I will mention, by the 

 way, that Kingsborough's artist has erroneously colored this hiero- 

 glyph red and yellow, though it must be and is colorless. 



In division 24 (plate vii) the explanator}^ note gives the name eua- 

 tlatitzin, that is, '' he who hides the skin *\ An euatl, a doublet made 

 of a human skin, forms the hieroglyph, like the one in division 15. 

 The name eua-tlati-tzin probably refers to the ceremony Avhich was 

 performed at the close of Tlacaxipeualiztli, the feast of the god Xipe, 



