668 BUREAU OF AMERICAN ET?INOLOGY [bfll. 28 



4 (page ?)(>, line 14 from the bottom). The name, correctly spelled Ah holon 

 tz'acah. occnrs in corresponding places in the different l)ooks of the Chilam 

 Balani. 



5 (page 55, line 0). Brinton, in his Native Calendai', drew attention to the 

 fact that the name of this sign with the Yncatecs, us well as with the different 

 Guatemalan tribes, means " thunder storm ", " thunder and lightning ". In the 

 Zapotec language '* thunder and lightning " are rendered by the term lalia 

 quiepaa queca quiepaa, " fire on the sky, water on the sky ", and the verb " it 

 thunders " is given by ti api nica, ti api laa, " water comes down, fire conies 

 down ". It may l)e that this very api, " to come down ", is to be supposed to be 

 contained in the Zapotec name of the nineteenth day sign. Ape, Appe, Aape, 

 fiappe. The turtle may be identified with the cloud or the thunder storm, 

 because the carapace of the turtle was generally used as a drum. The thunder 

 is the " big drum of the heavens." 



(J (pages ()S, line 10 from the bottom, and 117, line 5 from the bottom). As 

 to the region to which the Vienna manuscript and the allied codices belong I 

 have changed my opinion. I believe now that they originated in the territo- 

 ries bordering the Gulf coast, inhabited by the people that are designated in the 

 Aztec manuscrijjt of Father Sahngun as Olmeca Uixtotin Mixteca. 



7 (pages 95, line 2, and 112, line 3 from the bottom). The comparison with 

 the so-called relief tiles of Chiapas, preserved in the National Museum in the 

 City of Mexico, ought not to be taken into consideration, as these relief tiles 

 seem to be a fraud. 



S (i)ages 157, line 27). The element generally explained as giving the idea 

 xocoyotl, "the younger", is the yacaxiuitl, "blue (or turquoise) nose orna- 

 ment ". the particular badge of the soul of the dead warrior, as it is represented, 

 for example, by the nuimmy bundle built up at the time of the feast Tititl. (See 

 Codex Magliabecchiano, page 72, XIII, 3, edited by the Due de Loubat.) The 

 hieroglyph giving the name Motecuhzoma xocoyotzin is in fact designative of the 

 soul of the dead warrior or dead king, which may have been in some way 

 identified by the Mexicans with the fire god. ( See my (Jesammelte Abhandlungen 

 zur amerikanischen Sprach- und Alterthumskunde. 1!»U4, volume 2, p;iges 731 to 

 73S and 742 to 745. ) 



!) (page 170. line 4). The figure in question is more correctly designated 

 Tlauizcalpan Tecutli, " god of the morning star ". (See my paper on the Venus 

 Period in Picture Writings of the Borgian Codex Group, pages 355 and follow- 

 ing.) Camaxtli. the w:ir god of the Tlaxcaltecs, was, it seems to be beyond 

 (juestion, a very near relative of the god of the morning star, wearing the same 

 color of the body and the same facial painting as the morning star. 



10 (page 287, last line). The confrontation indicated in the text is not to be 

 taken into consideration, as pages 1 and 2 of the Tonalamatl of the Aubin Col- 

 lection seem to be a fabrication, attributable to Leon y Gama, the author of 

 the well-known book Las Dos Piedras, or to one of his contemporaries. 



11 (page 293, line IG). It has become a matter of doubt to me whether the 

 words " corazon del pueblo " are in all cases to be identified with the Mexican 

 Tepeyollotl. There might be applied to it the more sinq)le meaning of " life of 

 the sky" or "tribal god". As to the idol fetish of the town of Achiotla, the 

 sculpture on its sui'face. described by Father Burgoa. points to the name 

 Quetzalcoatl, who, it seems, ought not to be iderdified offhand with Tepeyollotl. 



12 (page 312. line 28). I have of late become more doubtful regarding even 

 the meaning and the origin of tliost* compounds of radiant eyes, and am now 

 inclined to i-etain for them the character of luminous objects in general and 

 particularly of stars, Doctor Preuss has lately ideutifieU them with the butter- 



