SELBK] VENUS PERIOD IN PICTURE WRITINGS 379 



nose represents the blowing of the storm in the conventional manner 

 of the Central American peoples. Dieseldorfi' identifies him with 

 Ivukulcan the Qnetzalcoatl of the Mexican races. I consider it 

 to be almost beyond doubt that he represents the water deity. On 

 the stelae of Copan and in Menche he appears as a serpent {d and e, 

 figure 90). In the Troano codex, page 26, he is the serpent on which 

 Chac, the rain god, rides (r/, figure 98). In the upper division of 

 page 25 of the Dresden manuscript the rain god Chac, borne along 

 by the dog-headed priest, officiates as his representative. He agrees 

 generally with Chac, not in the nose indeed, which in the rain god 

 curves downward and is large but plain, but in the whole shape of 

 the face and in the long teeth hanging out, which appear like the teeth 

 of Tlaloc metamorphosed, the head of which god forms his hiero- 

 glyph (c, figure 98) in one passage (page 3) of the Dresden manu- 

 script. From his position as regent of the Ben, or Acatl, years, be- 

 longing to the region of the east, I believe that the Yucatec name 

 Ah-Bolon tzacab, " lord of the nine generations ", must be regarded 

 as applying to him. As a matter of fact, his hieroglyph usually 

 appears on the sculptures connected with the numeral 9, h and /, 

 figure 98, and h and c, figure 99. In the hieroglyph «, figure 99, the 

 anterior portion is destroj^ed. 



In the Borgian codex, on the second of the pages devoted to this 

 representation, Tezcatlipoca is seen struck by the spear (^, figure 

 99). The other two manuscripts (Vaticanus and Bologna) have in 

 his place the jaguar, A, but in consequence of the altered order, on the 

 fifth, not on the second, page. The jaguar is here to be looked 

 upon as only another form of the god Tezcatlipoca. Tezcatlipoca 

 and the jaguar are one. The second age of the world, in which the 

 giants lived, and in which Tezcatlipoca shone as the sun, is called in 

 the Anales de Quauhtitlan ocelotonatiuh, " jaguar sun ". According 

 to the Historia de los Mexicanos por sus Pinturas Tezcatlipoca 

 changed himself into a jaguar and devoured the giants. It is then 

 clear that there is j^erfect agreement with the representation of the 

 Borgian codex when we see the jaguar struck bj^^ a spear on page 47 

 of the Dresden manuscript, 2> 



The agreement is still more evident in the third representation 

 In the Borgian codex it is plainly the maize goddess who is repre- 

 sented as struck by the spear, h. In Codex Vaticanus the corre- 

 sponding representation occupies the first place. This is reproduced 

 above in 6, figure 97. The maize goddess is not here surrounded in 

 the same way with ears of maize, but she is characterized no less 

 by the longitudinal angular black lines on her face. Finally, in 'the 

 Bologna codex, where the corresponding representation occupies 



" In i, fii?. 09, the first of the two hieroglyphs is derived from the epitomized repre- 

 sentation on p. '1-i, the second from p. 47 itself. 



