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No. 3, o, 6, 7. A child newly born is repre- 

 sented four times. The hair, which rises like 

 two horns on the top of the head, indicates that 

 it is a girl. The child is sucking ; the umbili- 

 cal cord is cutting; she is presented to the 

 divinity ; and her eyes are touched as a sign of 

 benediction. Fabrega asserts, that the seated 

 figures, No. 5 and 7, represent two priests. He 

 thinks he recognizes, by the helmet of No. 7, 

 the high priest of the god Tonacateuctli. 



No. 4. The representation of a human sacri- 

 fice. A priest, whose figure is almost lost under 

 a monstrous disguise, is tearing out the heart of 

 the victim ; his left hand is armed with a club : 

 the naked body of the victim is painted ; spots 

 are marked on it, by which the skin of the 

 jaguar, or American tiger, were meant to be 

 imitated ; on the left is another priest (topiltzin), 

 who pours the blood of the heart plucked out 

 upon the image of the sun placed in a niche in a 

 temple. I should not have engraved this hideous 

 scene, if the disguise of the sacrificer did not 

 present certain remarkable analogies with the 

 Ganesa of the Hindoos, which do not seem acci- 

 dental. The Mexicans made use of helmets, 

 which imitated the form of the head of a serpent, 

 a crocodile, or a jaguar. In the mask of the sa- 

 crificer, we discover the resemblance of the trunk 

 of an elephant, or some pachydermatous animal 

 resembling it in the configuration of the head, 



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