380 BUREAU OF AMERICAN ETHNOLOGY [bill. 28 



the second place, the quantity of maize ears introduced («, figure 

 100) again removes all doubt as to the significance of the figure. 

 In ?;, figure 100, I ha\'e reproduced in picture and hieroglyph the 

 figure struck by the spear on the third page of the Dresden manu- 

 script, page -18. It is the god " with the kan sign '\ he who 

 occupies the eighteenth place in the series of twenty divinities at 

 the beginning of the Dresden manuscript {c, figure 100). He is also 

 frequently met with elsewhere in the Maya manuscripts and .is 

 denoted by Schellhas in his list by the letter E. It can be considered 

 as quite beyond a doubt that this god re])resents the maize deity, and 

 from the first he was interpreted as such by Schellhas. 



The direct or, at least, the more clearly discernible agreements of 

 the Dresden manuscript with the manuscripts of the Borgian codex 

 group are confined to these three representations. In the fourth and 

 fifth representations in the manuscripts of the Borgian codex group, 

 not persons, but symbols are depicted struck by a spear. On the 

 fourth page of tlie Borgian codex d is represented, which corre- 

 sponds to e in Codex Vaticanus, It is a carved wooden seat cov- 

 ered with a jaguar skin that has been struck by a spear. In e, 

 over the jaguar skin, there is also a mat. Seat, jaguar skin, and mat 

 are familiar badges of royalty. That they are used here as such is 

 made perfectly clear by the fact that in Codex Vaticanus, e, there 

 is above the symbols a form sitting on a jaguar skin with the 

 symbol of speech before his mouth — a speaker, a tlatoani ; that is, a 

 king. It belongs to the same order of conceptions as that in the 

 Bologna codex, where the image of the sun appears on the throne 

 by the spear; for according to a widespread notion, kings are the 

 sons of the sun. Piltzinteotl, or Piltzintecutli, " god of princes ", 

 " master of princes ", was a familiar name for the sun god with the 

 Mexicans. 



The fifth page of the Bor^an codex shows us / struck by the 

 spear, a shield and a bundle of spears, and above them an eagle's 

 head, familiar symbols of war and of warriors. The shield and 

 bundle of spears are in a field which is painted yellow, streaked, and 

 beset with a verticillate design. This picture might signify fire or a 

 burnt field or might even be regarded as an elliptical representation 

 of the atl-tlachinolli, " water and fire " ; that is, of war. In Codex 

 Vaticanus we have corresponding to those symbols g, in which we see 

 water and a mountain with an eagle perched upon it. The eagle is 

 undoubtedly again to be regarded as a symbol of the warrior. The 

 mountain is painted yellow. Fire and the atl-tlachinolli might hence 

 perhaps again be suggested. It seems more probable to me, how- 

 ever, that the water and the mountain are an expression for atl- 

 tepetl, that is, altepetl, or for the aua-tepeua, " the village ", the com- 

 munity or the townsmen, in contradistinction to the king. In tlatoani 



