SELEit] VENUS PERIOD IN PICTURE WRITINGS 871 



the particular representation was concerned, sometimes olie and some- 

 times the other deity was assigned to a certain point, and it thus fre- 

 quently happened that the same deity dominated sometimes one and 

 sometimes another point of the compass. 



I have still to discuss some figures that occur on these pages Avhich 

 are important for the principal representation to be explained beloAv. 

 They are «, Z>, c, and d of figure 95, given above. They occupy the 

 fourth and fifth places in the second row ; that is, in the row of gods 

 who express the idea of human sacrifice by holding out a miniature 

 image of themselves with a gesture expressive of giving. Thus, the 

 rain god, who is in the second place, oifers a miniature image of 

 himself, painted black, with the familiar, characteristic, and easily 

 recognizable face of Tlaloc. The death god holds out a small death 

 god, Avho is identical in drawing and color with the larger figure. 

 In the cases of a and 6, figure 95, which occupy the fourth and fifth 

 places in this row, it is remarkable that the image which the}' hold 

 out is the same in both cases, and above all that it coincides with &, 

 figure 95, which occupies the fifth place in the row. We shall have to 

 conclude that a is the same god as h^ likewise that c is the same god as 

 (/, and that a and c are only different manifestations of the divinity 

 represented in h and d. Now, h and d are indentical with c and f/, 

 figure 94, given above; that is, they are pictures of the deity of the 

 planet Venus, of the morning star, perhaps in his special role of 

 hunting god and war god. Hence we must infer that a and c, figure 

 95, also represent the deity of the morning star. In fact, a has pre- 

 cisely the same headdress as the figure of Tlauizcalpan tecutli, who 

 presides over the ninth section of the tonalamatl in the Borgian codex 

 (see a, figure 94). The body coloring is also the same, and the 

 breast ornament is the ring usually found in the representations of the 

 deity of the morning star. The face painting alone is different, being 

 black, with two deep black transverse stripes running across the 

 face on a level, respectively, with the eyes and the corner of the 

 mouth and with four round, white spots, as seen in the profile view, 

 which in the front view must have been fiA'e Avhite circles arranged 

 in a quincunx (see &, figure 96). If we imagine this quincunx of 

 white circles to be inclined about 45 degrees, I believe we have 

 before us what Forstemann has proved to be the hieroglyph of the 

 planet Venus in the Maya manuscripts (see c and e). Glyphs a and 

 <?, figure 95, seem to me to represent the divinity of the planet Venus, 

 with the hieroglyph of that planet painted on his face. Xow, as 

 in a and h, figure 93, we found the deity of the morning star repre- 

 sented with a death's-head as a helmet mask, evidently expressing 

 the other form, the disguise of this deity, the i:)lanet as the evening 

 star; so Ave likewise find parallel figures to the figure painted with 

 the hieroglyph of Venus, Avhich represent the divinity with the 



