«Фундаментальные принципы цивилизаций Старого и Нового Света»

title of the Phœnicians, 521;

in Genesis, 523;

Chichimecs of Mexico (literally, Red race), 532.

Rig-Veda, 494, 496, 497, 499, 500, 505, 521, 522.

Riksmuseum of Stockholm, 48.

Ring or circle, in Persia, 326

(see Circle or ring).

Rio Lagartos, 217.

Rios, Padre, 11, 268, 270.

Rivero, 134;

and Tschudi, 150.

Roman, 150.

Roman Catholic Church, 537.

Roman Milliarum Aureum, 513.

Rome, sacred fire, Roma Quadrata, 461;

duality, middle, quadruple government, 463;

numerical divisions, 464;

seven-storied tower, 464;

seven-day period, 465, 466, 467;

summary, in table of countries, 493;

Constantine's plan of state-organization in New Rome identical with the numerical scheme of the Maya and Mexican calendars, 509;

the symbolical use of the column, 513;

amulet, 514;

church built by Constantine in form of Greek Cross, 514.

Rosa, Beltran de la, 181.

Rosny, Leon de, 36.

Rotation

(see Axial rotation).

Round form, associated with cult of Heaven or the Above in Mexico, Central America;

among Zuñis, 113-115;

in ancient architecture, 115;

associated with sky in Egypt, 371.

Round Temples of Chichen Itza and Mexico, symbolism of, 97.

Royal Ethnographical Museum of Dresden, 129, 155.

Rust, Horatio N., 104.

Sabæan star-worship, 322.

Sabbath, derivation of name, etc., 327.

Sacrifice, human, sacred rite, in Mexico, 63;

symbolism of, in Aztec religion, 66, 77;

human victim formed living swastika, 91, 92;

human blood used to moisten sacred dough, 98;

origin of blood sacrifices, 98;

to Heaven and to Earth, 118;

in Peru, 147, 148, 151;

in Mexico, taking out heart of captive signified destroying life of conquered tribe, 263;

[pg 595] in China, 296;

Egyptian compared with Mexican, 442, 443.

Sacrificial-stone of Mexico=Tribute-stone, or law-stone recording collection of tributes, etc., 258, 259.

Sahagun, Friar Bernardino de, 8, 11, 32, 33, 34, 38, 39, 47, 53, 56, 61, 66, 70, 72, 73, 75, 77-83, 104, 118, 123, 127, 128, 150, 159, 173, 175, 176, 189, 192, 245, 259, 261, 279, 507, 553, 555.

St. Augustine, 536.

Sakkarah, Egyptian seven-storied pyramid, 381.

Salado, 200.

Salcamayhua, 132, 146, 148, 151, 161, 170, 186.

Salcamayhua tablet, 510, note.

Sanchez, Jesus, 44, 93, 95, 96, 157, note.

San Fun, ancient Chinese work, 291.

Saniah-ya-kwe: priesthood of the Hunt, among the Zuñis, 201.

San Salvador, mushroom-shaped stone figures from, 114.

Santa Lucia Cozumalhuapa, sculptured slabs at, 153, 154, 163, 172.

Sapper, Carl, 114, 173.

Satow and Hawes' Handbook of Japan, 570.

Saville, M. H., 513.

Saxo Grammaticus, 472.

Sayce, A. H., 324, 327, 347, 348, 349, 425, 449, 481, 491, 518, 519, 520, 521, 524, 525, 527, 532, 540, 572.

Scandinavia, triskelion associated with swastika, 28, 29;

Greek fret, 121;

numerical divisions;

middle;

Four Quarters;

Ursa Major called “Thor's Wagon;”

sacred mountain and tree;

axial rotation;

cult of Polaris;

duality;

flora and fauna, 471-479;

summary, in table of countries, 493;

use of wheel in early times, also mill stone, 502, 503.

Scarab, meaning of emblem, secret sign for “hidden god,” 397, 399.

Sceptre, with gold disk, in Mexico, 80, 81;

emblem of sovereignty in Assyria and Babylonia, 365;

in Egypt, 425.

Schellhas, P., 107, 108, 109, 111, 182.

Schlagintweit, 294, 301.

Schlegel, G., 284.

Schliemann, H., 459, 460, 518.

Schroeder, 526, 568.

Schuchhardt, 518.

Scorpion, Maya Zin-an;

symbol of Mictlantecuhtli, 9.

Scotland, use of checker-board design, 124.

Sed festival, 425, 429, 431.

Selden MS., 57, 90, 508, note.

Seeds, in symbolism of earth mother, 109;

in Maya codices, 111;

seeds of life, Zuñi, Mexican, Maya, 223, 225;

on Tablet of the Cross, 236;

on Copan swastika;

among Zuñi, 236;

conventionalized maize seeds, 237;

idols formed of seeds in Egypt and Mexico, 442, 443.

Seler, E., 109, 129.

Semiramis, temple of, 347.

Semites, 350-352, 521;

name of Supreme god=Yahu or Yaho or Yahve, 532;

allied to the Phœnicians, 540, note, 541.

Sendschirli tablet, 365.

Sepher Hathora, Hebrew book of the law, 361.

Serpent, in ancient religious symbolism:

associated with time, 26, 27;

Nahuatl name=twin, Maya name=four, 31;

symbol of dual or quadruple nature, 31;

of eternal life and the Creator, 32;

cursive sign for, 38;

on shell gorgets from Mississippi valley, 49, 112;

origin of symbol, 50;

divine ruler of four quarters, 68, 69;

feathers with (see Feathered serpent) 70, 71;

pertaining to earth-mother, 100;

double-headed, forming vase, 101;

in connection with tree of life, 103, 110, 189;

with burial of woman, 107;

with symbol of Earth, 111;

associated with air symbol, 126;

in ancient Peruvian fable, 152;

on sculptured slabs from Guatemala, 154;

totem of tribe conquered by Incas, 157;

in arms of Mexico, 157;

on silver pendant from Cuzco, 170;

with seven heads, symbolical of Mexican and Maya seven tribal divisions, 181;

of dual ruler, 190;

mythological snake among the Pueblo people, 200;

symbol of Below among the Zuñi, 204;

totemic animal of Uxmal, 214;

at Copan and Quirigua, 219, 220, 223, 228;

on “Cross Tablets” at Palenque, 236, 238, 239;

on Calendar-stone, 255;

on monolith “Divine Twin,” 261;

of gold and mosaic on statue of Huitzilopochtli, 266;

meaning of symbol, 281;

in India, 313;

in Persia, 325;

in Babylonia, 335;

worshipped in the temple of Solomon, 351;

in Egyptian symbolism, 389, 391, 393, 424;

in Old and New World, 522-523.

Serpent-woman, 60, 61, 65;

Cihuacoatl, Mexican ruler, 67, 77, 79, 111;

emblem of, figured and described, 128.

Seven, sacred number, 29, 56

(see summary, 480-494;

also Numerical divisions).

Shakespeare, 247, note.

Shamash, temple of, in Babylonia, 331;

antiquity of cult of, 332;

symbols of, 356;

cross and four-spoked wheel of, 355, 365, 495;

image of, made by a race of pole star worshippers, 503;

compared with “black or night sun” on Mexican Calendar stone, 506.

Shang, Chinese word for Above, 118.

Shang-te, Chinese supreme ruler, whose residence was “Tien”=Heaven, 301.

S-shape, Ursa Minor figured as, 11;

bronze brooch from Scandinavia, 29;

on native fabrics, in Vienna Codex, 34;

in B. N. MS., 34, 38;

in Sahagun's Historia, 34;

cakes in shape of, 34;

associated with star signs and the North, 35;

in Mexican and Maya codices, 35, 36;

sign of summer solstice, 36;

with cross and rain symbols, 37;

breads in shape of, 46;

figure on Phœnician tablet, 395, note.

Shell gorgets, representing winged human being, 39, note;

in Illinois, Missouri and Tennessee, showing cult of Polaris, 44;

from Tennessee, 48, 49;

evidence of identical symbolism from Yucatan to Illinois, 48-52, 112.

Shell, symbol of parturition, 95, 238.

Shell pendant, symbolism of, 112.

Shinto religion, 311.

Shiwana-kwe, priesthood of the priest-people among the Zuñi, 201.

Shoo king, 289, 290, 292, 295, 298, 299.

Shogunate, 311.

Shun, Chinese emperor succeeding Yaou, 292, 298.

Siculus, Diodorus, 329, note, 540, note.

Sidon, 527.

Siena, Italy, founded by sons of Remus, affinities with ancient Rome, 465.

[pg 596]

Silco, 530, 531.

Simpson, Wm., 313.

Sippara, tablet of, 331, 332, 350, 356, 365, 495, 503, 506.

Situa, Peruvian festival when the cults of Above and Below were celebrated, 134.

Siva, cult of, compared with cult of Earth-mother, 314.

Skull, artificially deformed in ancient Peru, 143.

Sky-father among the Zuñi, 201.

Smith, Professor, 522.

Smyth, Piazzi, star-map, 30, 43.

Snail, symbol of parturition, 111.

Social organization in Mexico, at time of Montezuma, myths relating to origin of, 54, 62-75

(see Quadruple organization and Numerical divisions).

Society Islands, study of Pleiades in, 52.

Solomon, built altar to Astarte in Jerusalem, 350;

built altars to Kamosh, god of the Moabites, and to Milkom, god of the Ammonites, 351.

Solomon's temple, 327, 344, 522.

Solon, 445, 447, 448, 455, 526.

Solar or civil year, divisions, 254.

Solstice, summer, 36;

winter, 40;

lighting sacred fires at time of, 83.

Sommier, Stephen, 477.

Sophocles, 453.

South America, symbolism of, compared with that of Mexico, 122, 224

(see Peru).

Southern Cross, 162.

South, Acatl=cane, blue, Mexican emblem and color of, 42.

South Kensington Museum, 216, 227, 234, 239, 313.

Spamer, 332, 428, 457.

Spear-throwers, on tablet at Chichen Itza, and on Mexican Tribute Stone, 259.

Speed, John, 470.

Sphinx, Egyptian, 373, 379.

Spider, a symbol of Mictlantecuhtli, 37;

tradition about Tezcatlipoca's descent from the sky by a spider's thread, 44;

in Nahuatl=tocatl. In Maya=am;

symbol originated in Yucatan, 47;

on shell-gorgets from Illinois, Tennessee and Missouri, 47, 49;

in ancient MSS., 90, 202;

in Zuñi symbolism, 201;

Maya symbol of the North, 278;

web of, use as symbol of numerical divisions, 293, 535, note.

Spindle, as symbol of axial rotation, in connection with cross symbols on terra cotta spinning whorls, 498.

Spinning tops, 547, note.

Spinning whorls, symbolic of rotary motion, in Troy, 498;

in Mexico, 504, 508.

Square form, associated with Earth in native American symbolism and architecture, 115, 260, 284;

in Egypt, 371.

Stadaconé, same as Canada, 197.

Stanley, Dean, 514, note.

Star symbol, a black dot, 35;

an eye, 36, note, 50, 116, 155, note, 269, 279;

suspended by thread, symbol of night (Egyptian), 387;

plain circle in Chinese symbolism, 391;

expressed numeral five in Egypt, 398

(see Polaris).

Star-cult

(see Polaris).

Star god, in Babylonia, Bel;

in Asia Minor, Ah-baal, identified with pole-star, 329

(see Polaris).

Star-map, Piazzi Smyth's, 20.

Star-names in Maya, 278.

Stelæ, purpose of erection, marked periods of time, 216;

at Copan and Quirigua, 219-240;

correspond with Ahua-ka-tun, the 20-year memorial stone, 221;

of Assyrian kings, having seven symbols, seven circles, etc., 337-360;

Esar-haddon of Sendschirli, 342, 359;

Bavian, 357, 358, 359;

of Sargon, 357, 359;

trilingual stela of Canopus, preserved at Gizeh, 378;

funeral stela at Bûlâk, 421;

at Quirigua and Copan memorial stones of high priest rulers, with title “Divine Four”;

built over hidden cruciform vaults, compared with the Egyptian “star of Horus,” 512, 513.

Stevenson, 150.

Stolpe, Hjalmar, 48, 121, 224.

Stoll, Otto, 79, 85, 164, 173.

Stomach, symbolized the Centre or Middle, in China, 296.

Stone, rough or worked, emblem of Earth mother, buried with the dead, 106.

Stone of Tizoc, compared with Altar K of Copan, 226.

Stone collar, from Porto Rico, analogous to stone yokes of Mexico, 118.

Stone figures, recumbent, bearing circular vessels, 93;

figured, 94

(see Recumbent stone figure).

Stone knives, flint knife in wrappings, Mexican and Maya symbol of Earth mother, 55, 56;

among California Indians, 105.

Stone monuments, of Peru (Tiahuanaco), 164-169;

Central America, 154, 218-233;

Yucatan, 234-244;

Mexico, 245-275.

Stone “seats,” found in Ecuador, analogous to vase or earth symbols, 107.

Stone tiger with human head and depression in back, found in Mexico and Yucatan, 95.

Stone tables, at Chichen Itza, 212;

Maya name for=Mayac-tun, 213;

used as drums in sacred ceremonies, 213.

Stone tablet at Sippar, 331, 332.

Stone vessels, found in Mexico and Yucatan, 213.

Stone “yokes,” compared with symbolic vase;

pertained to cult of earth-mother;

in use among Indians of Southern California, 104;

in connection with burial of priestesses of Below, 107.

Strabo, 329.

Strebel, Hermann, 104, 153, 156, 157, 165, 172.

Stübel, A., 167, 169.

Sturlesson, Snorri, 471.

Sumerians, inhabited the South=Sumer, 334.

Summary, of study of ancient American symbols,—cross, serpent, tree, flower, etc., 279-284;

use of human and animal figure in symbolism, 296;

of countries in which are found the “Quadruple Organization,” pole-star worship, etc., 480-494;

and Conclusions, 544-562;

and tables of words used in the Old and New World in connection with a certain culture based on pole star worship, Appendix I, 548; and Appendix III, 562.

Sun cult, Nahuatl word for sun applies equally to the stars;

day sun and night sun;

Ollin, symbol of, 13;

superseded by star cult, 22;

associated with star-cult, 53, 54;

Black Sun in B. N. MS.,

[pg 597] myth concerning, 54, 55;

emblem of Montezuma, 72;

Montezuma, high priest of, 74;

mirror of polished pyrites, symbol of, 83;

rival of star-cult, 83;

sacrifices to, in Mexico, 117, 118;

in Peru, 134;

superseded by belief in Creator, among the Incas, 135;

temple of, at Cuzco, 138;

upper class maidens in Peru, dedicated to, 143, 145, 148, 149, 170;

among Muyscas of Bogota, 171;

astronomical attainments of priests of, 180;

“Virgins of the Sun” and sun-priests in Mexico and Peru, 194;

Sun-father of the Zuñi, 200, 201, 204, note;

on Copan sculpture, 222;

in Mexican calendar-stone, 249;

four movements of, 252;

golden effigy of, associated with Incas in Peru, 264;

Enclosure of, name of pyramid at Teotihua-Can, 264, 267;

tablet of the sun, in China, 285;

temple of, 286;

altars, 387;

sun-goddess of Japan, 311;

among the Hindu, 312;

in religion of Persia, 325;

in Babylonia and Assyria, 332;

in Egypt, 382;

king of Egypt associated with, 389, 424;

Egyptian goddess Hathor-Isis was called the female sun, 432;

development of cult in Egypt, 438;

Cæsar called son of the sun, 440.

Supreme being

(see Creator or Supreme Being).

Sut-staw-ra-tse, the leader of the “Kingdom of Hochelaga,” 197.

Swastika, in Mexican Calendar, 9, 18, 41;

origin of symbol;

formed by positions of Ursa Major, 15, 16, 18;

various forms of, illustrated, 17, 19;

geographical distribution of, 19;

date when first used as symbol, 20, 21;

sign for a year or cycle of time, 23;

suggests axial rotation, 24, note;

formed by four serpents in Codex Borgia, 27;

associated with triskelion, on spearhead from Brandenburg;

on bronze brooch from Scandinavia, 28;

formed by combination of star groups, 29, 30;

suggested by star-symbol on pottery from Nicaragua and Arizona, 51, 52;

origin of the idea of dividing everything into four parts, 76;

represented by Zuñi idol, 129;

rounded and square forms of, at Tiahuanaco, 166;

terminating in four puma heads, symbol of central ruler, 209;

“The Copan Swastika,” 222, 223, 224;

the pyramid, a later development of same idea, 274;

in different parts of the world, accompanied with pole-star worship, etc., 276-280;

in Mexico and Ohio valley, linked with serpent;

in Copan, with Middle and Four Quarters, 280;

Christian cross compared with, 305;

use of symbol in China, 309;

in Japan, 311;

meaning conveyed by figure of Buddha 315;

in Egypt, 409;

on Egyptian seal, 459;

on coin from island of Crete, 457;

on coin from Syracuse;

on coin from Corinth;

on vases from Troy, 459;

in Greece, 459, 460;

on Cyprian and Carian pottery;

on Greek vases found at Naukratis;

on Coptic grave cloths;

on mummy case from Hermopolis;

on whorls from Troy, 460;

date of its use as symbol, 461;

later development of the cross symbol, 461;

in Scandinavia, 474;

on image found in Troy, 496;

identical in significance in Old and New World, 510;

symbolized “Four in One,” and stable centre, 511;

in some parts of Germany and Bohemia is still the sign of the stone-mason's guild, 516;

or cross-symbol, same meaning in all countries, 534, 538;

summary and conclusions, 544.

Sweat house, Nahuatl name of, 124.

Symbolism, in central United States identical with that of Mexico and Yucatan, 48, 49, 50;

of Mexico influenced by migration from Yucatan, 67;

influenced by sound of word, among the Mayas and Mexicans, 110, 183, 185, 186, 284;

in China, 277;

showing linguistic affinities between Mayas, and early peoples of the Mississippi valley, 112;

same in Peru, Central America, Yucatan and Mexico, 170;

resemblances between Pueblo people and Mayas and Mexicans, 199, 200, 236;

same in Copan, 226;

in Palenque and Quirigua, 240;

on Calendar stone explained, 247;

symbols connected with Middle, etc., 277;

with Four Quarters, Above and Below, 278;

names of Mexican symbols often translations of Maya name, 278;

recapitulation of important native symbols, 279-284;

year symbols in Mexico and China, 291;

resemblances and differences, Chinese and American, 293-296;

summary of use of human and animal figure, 296;

explanations and illustrations of Egyptian symbols, 367-461;

Egyptian pyramid and mummy, 379-381;

of ancient Scandinavia, 474;

symbols denoting axial rotation, 494;

in architecture (see window, tau, pyramid, Greek fret, round form, square form, color, etc.);

of human form (see separate references under Human);

for special symbols, see separate references.

Syracuse, coins from, swastika with human head in centre, 459.

Tabasco, 211.

Tablet, containing ancient map of Babylonia

(note following Index).

Talon, of beast of prey, symbol of four lords of Below, 185.

Taouism, 298, 301, 306.

Tarahumari Indians, ceremonies typifying fecundity of earth, etc., compared with those of ancient Mexicans, 101.

Tartan design, 122, 123, 124.

Tau, double, shape of courtyard, 82, 86, 87;

signified union of Above and Below;

inverted, emblem of Above;

upright emblem of the Below, 118;

in American ceremonial rite;

among the cliff dwellers of Colorado;

among the Pueblo Indians;

in Scandinavia, called Thor's hammer;

in architecture of Central America, and Palenque;

in dance of Moqui Indians;

different forms of, figured and described, 119, 122;

in checker-board or tartan design, 123;

suggested by fire-drill, 280;

tau-shaped cross in Mesopotamia, 321;

tau-shaped altar in Egypt, 411.

Taylor, E. B., 297, note.

Taylor, W. C., 463, 468, 488, note.

Tecpan, Mexican council house;

meaning of word, 183.

Tecpatl, symbol of the North, 10, 34;

flint knife, 45, 46;

sacred producer of vital spark, 47;

myth concerning, 54;

figured as offspring of dual divinity, 55;

symbol of Fire, 56;

emblem of “supreme pontiffs,” 62;

one of the four year [pg 598] symbols, 76;

in Borgian Codex, 98;

on carved slab from Santa Lucia, 172;

possible origin of name, which means “to govern,” 183;

on Sacrificial Stone of Mexico, 258.

Teen-hwang-ta-tee, Chinese name for the pole-star, 284, 302.

Temistitan, ancient name for capital of Mexico, 542.

Temple of Mexico, 58, 80, 83, 90, 118.

Temples, of the “Tigers” at Chichen-Itza, 212;

“11,” at Copan, 222;

of “the Inscriptions” at Palenque, 235, 240;

of “the Sun,” 235, 239, 240;

of “Cross No. 2,” 235, 243;

of Ptah at Memphis, 367;

at Abydos, 386.

Tenayocan, name of Mexican town containing the affix “Can,” 263.

Tennessee, cult of Polaris indicated by emblems on shell-gorget, 44.

Tenochtitlan, 63;

hieroglyph in centre of ancient Maya and Mexican maps, 88.

Teo-Culhuacan, from Teotl, stars, sun, gods, something divine; and Culhua, something recurved, and can, the place of=name for Aztlan, 56.

Teotihuacan, pyramids of, 140, 199, 263, 264;

description of ruins, registry of death by small clay heads, 267;

Pyramids show knowledge of “Great Plan;”

great antiquity;

advanced stage of intellectual development, 268;

same civilization as builders of Pyramid of Cholula, 269;

two cults, two languages (Maya and Nahuatl) and dual rulership, 274, 529.

Teotl, represented by image of sun;

signifies something divine, 13, 65;

title of the upper class in Mexico, 102, 140;

meaning a divinity or divine lord and applied to all lords or rulers, 279.

Terra cotta heads and figures in Mexico and Peru, 139, 140.

Terrace form, rain symbol, 132.

Tet, Egyptian symbol of eternity, described and analyzed, 394.

Texcoco, 55, 163, 183.

Texoxoctli, stone placed with dead of lower class, 195.

Tezcatl, obsidian mirror, 10.

Tezcatlipoca, meaning of name;

identical with Mictlantecuhtli, 8;

surrounded by circle of footsteps;

myth concerning, 9;

symbols of, representations of;

fastened to symbol of the North, 10;

star-cult connected with, 11;

synonymous names, 11;

myth concerning, 12, 26, 44, 45;

associated with the Below, the female region, 42;

with black, 62;

title of, means “Heart of the Earth,” 72, note;

“Shining Mirror,” 79;

image of, beside the idol of Huitzilopochtli, in great temple of Mexico, 60, 82, 265;

lord of the Nocturnal Heaven, 82;

priests of, called “Sons of the Night,” connected with divination, 83;

honored jointly with Huitzilopochtli at Toxcatl festival, 97;

flint knife, emblem of, 103;

compared with Zuñi idol, 128, 129;

suggested by symbols at Tiahuanaco, 166;

tradition, 208;

fire-drill god, 505, 507.

Tezolotlan, termed the land of war, 172.

Tezozomoc, 11, 40, 60, 61, 79.

Themistius of Byzantium, 542.

Theodosius, 530.

Theophrastus, 519.

Thibet, astronomical science, 301;

Buddhist of, 315.

Thomas, Cyrus, 109.

Thor, Norse supreme god, 473.

Thor's hammer, 119.

Thucydides, 457.

Tiahuanaco, place of first appearance of Incas, 133;

monolithic doorway, 165;

swastika sacred symbol, 166;

ruins of, 167-169, 209.

Tiberius Claudius, 440.

Tien (Chinese), Heaven, also Supreme ruler, 301.

Tiger, in stone, with human head and hollow depression in back, found in Yucatan and Mexico, 95;

on sculpture from Mitla, 163;

“Tiger's arm,” title of prince in ancient Mexico, 163;

head, symbol on monolithic doorway at Tiahuanaco, Peru, 165;

heads, at end of swastika;

on sculptured doorway, 166;

in headdress on sculptures, 167;

warrior caste of Mexico;

temple of, at Chichen Itza, 212

(see Puma, Jaguar and Quadruped).

Tikal, 210;

classification of ruins, 215.

Timæus, 445.

Time, Egyptian sign, circle with dot, 387.

Tinamit, on Usumacinto river, 215.

Tionontaté or Tobacco Nation, 197.

Titicaca lake, as place of first appearance of Incas, 133, 539.

Tititl, name of Mexican feast, 79.

Tizoc, stone of, 9, 172, 212.

Tlacaxipehualiztli, ritual at festival of, 12.

Tlachtli, courtyard in shape of double tau, 87;

ancient Mexican game, 176.

Tlaloc, title of god of rain, 78, 99;

designated by surrounding his eyes with two blue rings, 81.

Tlatoque, literally, “The speaker” title of chief of clan, 178.

Tlaxcalla, republic of;

government of, army of, 75;

recumbent stone figures bearing circular vessels, found in, 93;

small republic of Mexico, name signifies bread;

hieroglyphic sign is maize-cake, 272.

Tloquenahuaque, title of “Creator” in texcoca, 163.

Tochtli, one of the four year symbols, 76;

rabbit, 78;

tochtli-gods, agents of Cihuacoatl, 78.

Tollan, abode of Quetzalcoatl, 217;

native name for Cholollan, 275.

Toltecas, representatives of high civilization of ancient Yucatan, 89;

master-builders, 234, 253, 254, 529.

Topiltzin, title of supreme pontiff, of Quetzalcoatl or divine twin, 77, 96.

Torquemada, 54, 55, 60, 67, 77, 95, 96, 150.

Tortoise, among the Iroquois, 197;

in Mexico, 279;

Maya word for ac, 281;

in Chinese symbolism, 296.

Totemism, North American Indian, 154, 197;

Peruvian, 157, 201;

Quiché, 164, note;

Zuñi, 201, 204;

Copan and Zuñi, 227;

and Quirigua, 233;

Fire people of Mexico,—the ocelot; Air people,—the bird, 254;

in relation to signs of zodiac and to the stars, 255;

in Babylonia, 348;

alligator totem in India and Mexico, 520;

among the Semites, 521, 522;

serpent totem among Semites, Mayas, Nahuas, and Peruvians, 522, 523.

Toxcatl festival, Tezcatlipoca and Huitzilopochtli, jointly honored, 97.

Traditions (see “Myths and Traditions”).

[pg 599]

Tree symbolism, tree of life in Vienna Codex, 103;

in Dresden Codex, 110;

in ancient America, 186;

among the Incas, 186;

among the Mexicans, social organization represented by, 187;

Above and Below, 188;

serpent and Polaris, 189;

embodied male and female elements, 188;

shape of human figure, 189;

used to signify lord or governor, also ancestor, 189, 190;

sacred tree of the Mayas, 191;

among Peruvians, Mexicans and Mayas, image of social organization, 192;

in symbolic carving from Brazil or Guiana, 224;

symbol of tribe in America, 235, 236, 237, 242, 213, 507, note;

symbol of the year in Mexico, 241;

ché, Maya word for tree, zin-ché=cross, literally tree of life or of power, 278;

quahuitl, Nahuatl word for tree, symbol of Centre;

homonymous with quaitl, meaning head, 279;

recapitulation of meaning of symbol, 281;

compared with Chinese symbol of “wood,” 294;

in Buddhist religion, 321;

in Babylonia and Assyria, on bas-relief at Nimroud, 360;

as sacred symbol, 361;

tree worship, by Hebrews, Phœnicians, Assyrians, 362-364;

celestial tree of life in garden of Paradise, 365;

the ash-tree of the Norsemen on the summit of the Hill of Heaven, 472;

symbol of star-god, Polaris, 474;

tribal trees in India, Egypt, Mexico, Central America and Peru, 499;

the celestial tree of the Norsemen and Semites, 503;

in ancient America, 506, 507.

Tribute stone, Mexican “Sacrificial” stone, 259.

Triskelion, companion symbol to swastika;

formed by polar constellations at winter-solstice, 27;

not used in the South but with swastika in the North, 28;

on pottery from Arkansas;

on spearhead from Brandenburg;

on bronze brooch from Scandinavia, 28;

formed by combination of star groups, 30;

sign of winter solstice, 37.

Trocadero Museum, 104, 174, note.

Troncoso, Francisco del Paso y, 13, 82, 250, 252.

Troy, vases from, having swastika or cross symbol, 459.

Troy, spindle whorls with swastikas and allusion to pole-star god, Tur, 498.

Tschudi, 134.

Tuch-pan, name of capital of Maya colony, 125, 207.

Tula, 60;

city of, 95.

Tulapan, 210.

Tullan, 173;

name of culture hero's home, 68;

meaning of, in Maya language, 68;

identity not established;

beautiful land of the Aztecs, Mayas, Kiches and Cakchiquels;

Cakchiquel legend regarding;

Maya migration from, 88, 268.

Tullan Cholollan, ancient seat of civilization;

probable place where scheme of organization was evolved, and where traditions of destruction of earth originated, 268, 274, 275.

Turanian, originally a northern race, (see Phœnicians), 517.

Turtle, at Quirigua, 234;

in Egyptian symbolism, 398.

Tusayan, ceremonies, symbols and myths compared with those of Central America, 200.

Tuscaroras, 196.

Tutulxius, 211;

immigrants into Yucatan, tradition concerning, 210.

Twin, divine

(see Dual Divinity).

Twin serpents, on Mexican Calendar Stone, symbolizing dual forces of nature, and quadruplication, 257;

on dual statues, on summit of great Temple of Mexico, 266.

Tylor, E. B., 196, 363.

Tyre, destruction of, by the Greeks, 527.

Tzendals, culture hero of, 60, 71, 72;

calendar signs, 180;

social organization and numerical system, 181, 182.

Tzilan, ancient capital in Yucatan, 234.

Tzitzimi-Cihuatl, name of Quilaztli, 60.

Uhle, Max, 167-169.

Upsala, university of, 230, note.

Urhye, Chinese dictionary, 292.

Ursa Major, myths concerning, 8, 11, 12;

meaning of name in Nahuatl, 8, 9;

four positions of form swastika, 14-22;

nearer to pole-star in remote antiquity, 21;

rotary motion, 22;

positions of, scratched on rocks, beginning of astronomical records, 23;

Tezcatlipoca and ocelot associated with, 26;

in relation to sacred numbers, 29;

resembles s-shape, 34;

in relation to idea of Above and Below, 40;

ancient Mexicans claimed descent from Ursa Major and Minor, 57;

on calendar stone, 246, 250;

identified as star-god, “Youal-tecuhtli” mentioned by Sahagun, 279;

among the ancient Chinese, 284, 285, 291, 298, 302;

in Hindu religion, 319;

in Babylonia and Assyria, 358, note;

in Egypt, 378, 382, 384, 385, 397, 400, 410;

Akkadian title, Akanna=the Lord of Heaven, 394;

Greek name for Helice, 447;

as sailing guide in ancient Greece, 451, 452;

became circumpolar about B.C. 4000, time of adoption of swastika symbol, 461.

Ursa Minor, S-shaped figure sign of, 11, 29;

connected with Tezcatlipoca, 12;

rotation of, 18;

suavastika formed by, 19;

in relation to sacred number, 29, 33;

represented by recurved sceptre, 34;

represented by Maya glyph, Hun-Imix, 35;

in connection with Polaris, 36;

in relation to idea of Above and Below, 40;

symbol of;

s-shaped breads made in honor of, 46;

ancient Mexicans claimed descent from Ursa Major and Minor, 57;

in Copan swastika, 224;

in Egypt, 382;

in Babylonia-Assyria=Kakkabu, 400;

in ancient Greece as sailing guide, 451.

Usumacinto river, 235.

Uxmal, House of the Doves, symbolism of, 131;

symbolic hand on garment of chieftain, 184;

the serpent city of America, 214;

ruins in, 216.

Valentini, P. J. J., 256, note.

Valera, Padre Blas, 151.

Varuna, name of supreme god in India, 312.

Vase, or Bowl, symbol of earth mother, 100;

emblem of the rain priests or Octli gods, 102;

worn in nose as emblem;

meaning of, 103;

containing rabbit or flint knife, 104;

as conventionalized serpent jaw, resembles horseshoe-shaped stone “yoke,” 104;

considered sacred among Zuñi Indians, 105;

reason of vase decoration, 105, 106;

grave [pg 600] made in shape of;

buried with dead to propitiate earth-mother;

used as burial urn, 106;

stone “seats” indicate analogous cult of earth-mother south of Mexico, 107;

Maya day-sign, Caban, 107;

in Maya codices, 107, 108;

figured as day sign, ch'en, 110;

associated with seeds and germination, by Mayas and Mexicans, 111;

in Vienna Codex, 123, 124;

sacred bowl among Pueblo Indians, 132;

in hand of ruler on Copan sculpture, 222, 224, 225;

bowl of water, preceded use of obsidian mirror, in divination, 225;

Maya supreme priest called “Lord of the Vase or bowl,” 226;

on Tablet of the “Cross 2,” at Palenque, 236;

recapitulation of meaning of symbol, 283;

used for Astronomical purposes among pigmy races, and in Phœnicia, Assyria and Egypt, 339;

large terra-cotta jars found at Nippur, and in temple of Solomon, 344;

canopic vases in Egypt, 372;

same idea embodied in pyramid, 386;

in zodiac signs, 395;

symbol of god Amen-Ra, 408;

in cult of Egyptian goddess, Isis, 424.

Vedas, 312, 314, 452, note, 494, 496, 497, 499, 500, 505, 521, 522.

Vega, Garcilaso de la, 136, 137, 150, 151.

Vega, Nuñez de la, 180, 181, 182.

Venice, compared to Mexico, 84.

Venus, temple of Mexico dedicated to, planet of, 53;

on Calendar-stone, 252.

Vikings, cult of Polaris, 474.

Villavicencio, 150.

Virgins of the Sun, in Mexico and Peru, 194.

Vishnu, cult of, 314.

Volcanoes, as probable cause of traditions of destruction of earth, 270-275.

Von Herder, 449, note.

Von Luschan, 342, 358, note, 359, 360.

Von Schroeder, L., 484, 458, note.

Votan, culture hero of the Tzendals, title “the Master of the Sacred Drum,” 60, 71-72, note.

Vulture, totem of Quiché chieftain, 164;

in Egyptian symbolism, 398, 425, 426.

Wales, Druidic Celi Ced corresponds to Egyptian Amen-Ra;

dual power;

Central ruler;

numeral seven in Welsh legend, 471.

Wampum belts, Iroquois, 197-199.

Wan, Chinese word for swastika, 309.

Warburg, A., 119.

Waring, 459.

Warren, William F., 475, 566.

Water, sacred pool in temple of Mexico, 225;

in connection with star cult, 226;

associated with fire-drill and socket in Old and New World, 505.

Water era, one of the four eras of the world, 253.

Water goddess, called Chalchiutlycue, 91.

Water and air design, encircling the mitre of the Lord of the Above;

on mantles of Montezuma's predecessors, 125;

emblem of cult of Above, 126.

Weaving, art of among the Huaxtekans, 207-208, note.

West, Cihuatlampa (in Nahuatl)=place of the women, 38;

in Cosmos=Calli=house, yellow, earth, darkness, 42;

door of the Underworld, 54;

female region, 64.

Webster's Dictionary, 419.

Wheat, stalk of, year symbol in China, 291.

Wheel, emblem of the Deity and of rotation, among ancient Mexicans, 33;

represented by Mexican dance, 59;

the four-spoked wheel of Shamash in Babylonia and Assyria, 332, 356, 365;

symbol of axial rotation and time in Old World, 500;

associated with pole-star in Japan, 501;

use of, known in Japan and China from the earliest times, 501-502;

in Scandinavia, 502;

first religions and their royal symbol—possibly evolved from the stone fire socket, 503 (see Axial Rotation).

Wheelwright, E. M., 514, 515.

Whitney, J. D., 449 note, 452, note.

Wickersham, James, 288, 292.

Wiener, 132, 146.

Williams, 288.

Wilson, Sir Daniel, 540.

Wilson, Thomas, 19, 23, 28, 50, 318, 459, 460.

Wind-god, symbol of, 34.

Windows, symbolism of, in Mexico, Central America and elsewhere, 120, 121.

Winged disk, in Assyria, 356, 357.

Winter solstice, triskelion sign of, 27, 28.

Woman, origin of idea of inferiority, 65;

position of, in Peru and Mexico, 194;

“Corn Maidens” and “Mothers” in America, 276;

in China, 286, 287;

in Babylonia-Assyria, 341;

in Greece and Rome, 345 in Egypt, 426-436.

Writing, cursive and ikonomatic of the Old World;

picture writing adopted by Spanish missionaries to New World, 534-535, note;

Egyptian hieratic script, 535, note;

numerical value of letters in Greek alphabet;

Maya calculiform hieroglyphs;

geometrical figures used by Phœnicians, 536, note.

Wu, Chinese empress, 309.

Wylie, Alexander, 303, 335, 481, note.

Xicalango, 211.

Xilomaniztli, another name for the festival “Izcalli;”

meaning the birth or sprouting of the young maize, 241.

Xiuhtecuhtli, Mexican lord of the year or of fire;

emblem of, figured and described;

called the turquoise;

or grass-green pyramid, 129, 214, 223.

Xius, tribe of ancient Yucatan, 211.

Xonecuilli, native name for Ursa Minor (see Ursa Minor).

Xoxouhqui-ilhuicatl (Nahuatl)=the verdant or blue sky, a title of Huitzilo-pochtli, 72.

Yang and Yin, in Chinese religion;

belief of the modern Chinese concerning, 286.

Yaou, Chinese emperor who divided China into four provinces, 298.

Year symbols, in Mexican calendar, acatl, tecpatl, calli and tochtli, 76;

glyphs on Copan stela or katun, 220;

Maya name for=Ah-cuch-haab, 220;

in Mexican Calendar-stone, 253;

in Mexico, bunch of grass or maize shoots;

in China, stalk of wheat, 291.

Yoalticitl, mother of the gods in ancient Mexico, 123.

Yop-at, Maya name for “a mitre,” symbol of divine ruler, 118.

Yope or yopi, Mexican peaked headdress or cone 117.

[pg 601]

Yopico, name given to temple and monastery in courtyard of Great Temple of Mexico, 118.

Youal-tecuhtli, star-god mentioned by Sahagun, identified as Ursa Major, 279;

name signifies, “lord of the night,” also “Lord of the circle or wheel,” 279.

Yuoalahua=lord of the wheel, 71.

Yu, Chinese emperor;

divisions of China, 292, 299.

Yucatan, cult of Polaris, 44;

Mexican culture-hero, Quetzalcoatl, came from, 67;

social organization, older than that of Mexico, 67;

Twin-brothers personifying the Above and Below, 68;

serpent symbol, more ancient than in Mexico, 70;

ancient map of, 85-90;

early peoples of, in contact with those of Mississippi valley, 112;

traditions about Kukulcan's journey to Mexico, 206;

traditions of tribes who came from the south, 210-214;

meeting ground of Maya- and Nahuatl-speaking people, 214;

not cradle of Maya civilization, 214;

ancient monuments of, 216;

fourfold divisions, 218, 494;

Mayas compared with Maghas of India, 509, 519;

ancient civilization, 528;

ruder forms of culture alongside of the perfected social organization, 531;

period of warfare and pestilence, 539

(see Chichen Itza, Mayapan, etc.).

Yupanqui, founder of Cuzco, who introduced worship of the Creator, 135, 161, 186.

Zamorra, Fray Geronimo Roman y, 275.

Zarate, 150.

Zeller, Edward, 484.

Zenith, nepantla, 38.

Zigzag or undulated lines, symbol of water, 126.

Zikkurats of Babylonia, seven-staged towers, 327-331;

oriented to the four cardinal points, 332;

together with “Great basin of Apsu,” formed image of Cosmos, 361.

Zilan, Maya centre of female industry 208, note;

name signified “embroidery,” 210;

stone monoliths, 216;

ancient centre of culture in Yucatan, 217.

Zip, glyph on Copan altar, 227.

Zmigrodski, 19.

Zodiac composed of twenty day-signs, 255;

in Chinese calendar, 285.

Zumarraga, Bishop, 264.

Zuñi, conception of Cosmos, Above, Below, Centre and Four Quarters, 41, 100;

ceremonies typifying the fecundity of the earth, etc., 101;

vase used as emblem of earth-mother, 105;

cult of Above and Below;

swastika symbol in use among;

cult of Polaris;

Zuñi idol compared with Mexican lord of fire and lord of the under world, 128, 129, 130;

twin brothers, war-gods, compared with counterparts in Mexico and Yucatan, 130;

colors assigned to cardinal points, 192;

creation myth, 200, 223;

modern, ceremonies, symbols, etc., compared with those of Mexico, Central America and Peru, 200;

Sky-father and Earth-mother;

Macaw or winter people, and Raven or summer people, 201;

linguistic affinities with Nahuatl and Maya, 201;

myth about building the town at the stable middle of the earth, 202;

social organization, 203, 205;

symbol of seeds of life, compared with Mexico and Maya, 223;

numerical divisions, social organization, symbolism, etc., identical with that of Mexico, Yucatan, Copan, Guatemala, Peru, etc., 226, 493;

spider's web as image of numerical divisions;

colors assigned to four elements, compared with Mexico and China, 293;

use of quadruped to symbolize cardinal points and divisions of state compared with similar symbolism in Mexico and Central America, 295;

the pueblo represents a “seven in one,” a counterpart of archaic kingdoms in India, Persia, Babylonia, Egypt, Greece, Rome, etc., 529.

Примечание.

Я признательна выдающемуся профессору Полу Хаупту из Университета Джонса Хопкинса за то, что он обратил мое внимание на существование чрезвычайно важной и интересной древней карты Вавилонии на, к сожалению, разбитой и поврежденной глиняной табличке, также покрытой клинописными знаками. Эта табличка воспроизведена в фотогравюре и проиллюстрирована карандашным рисунком на с. 100 и 101 «Заметок к Книге пророка Иезекииля» (перевод профессора К. Х. Тоя), которые составляют часть 12 монументального полихромного издания Библии, редактируемого профессором Полом Хауптом при содействии доктора Горация Говарда Фёрнесса. Хотя она обозначена как «Вавилонская карта мира», она очевидно представляет Вавилонию как Срединное царство, пересекаемое Евфратом и содержащее Вавилон, окруженный другими городами, расположенными в долине Евфрата.

[pg 602] Вавилония заключена в два больших концентрических круга, представляющих море, обозначенное в клинописной надписи как «Горький поток» или «Река соленой воды». Треугольники выступают за пределы внешнего круга, напоминая четыре «луча или спицы» изображения Шамаша (рис. 65). Клинописные знаки в одном из этих треугольных пространств обозначают его как остров. Профессор Той утверждает, что «по-видимому, изначально было семь таких треугольников, но большинство из них отломаны». На самом деле цел только один из треугольников, и сохранились отчетливые следы трех других. Поскольку поврежденное состояние таблички не позволяет с уверенностью судить об исходном количестве треугольников, я осмелюсь предположить, что более вероятно, что вместо семи изначально вокруг центрального диска было шесть треугольников, и что карта Вавилонии представляет собой образ конфедеративного государства, подобного государствам Индии и Персии (см. с. 480 и 484), задуманного как состоящее из «шести зависимых и союзных государств, окружающих седьмое правящее государство в центре».

Отсылая читателя к с. 348 этой работы, где упоминаются «семь царей» Вавилона и обсуждается семикратная организация, я лишь отмечу, что важность вавилонской карты трудно переоценить как доказательство применения в глубокой древности космической схемы к территориальному делению. Ассириологам предстоит определить для нас относительный возраст таблички из Сиппара (с. 332 и рис. 65, 1) и таблички с Вавилонской картой, а также определить их соответствующие связи с «четырьмя регионами» и «семью направлениями» или с четырехкратными и семикратными схемами организации. Я надеюсь, что их исследования приведут к определенным знаниям о том, когда эти космические схемы использовались в долине Евфрата.

В заключение я обращаю внимание на две интересные колесообразные карты мира, также опубликованные в «Заметках к Иезекиилю» (с. 105), и примечательную диаграмму (с. 197), показывающую распределение земли Ханаанской согласно Иезекиилю. На с. 204, в Заметках к 48-й главе Иезекииля, содержатся ценные подробности относительно географического распределения колен Израилевых, а также положения в центре священного резервата и симметричного расположения ворот Иерусалима, которые были связаны со сторонами света и представителями колен.

З. Н.

Сноски

1.The Swastika. Report of the U. S. National Museum, 1894. Washington, 1896. During the preparation of this paper I also consulted the following works, from which some forms of swastika are likewise reproduced on pl. ii: Le signe de la Croix avant le Christianisme. Gabriel de Mortillet. Paris, 1866. Zur Geschichte der Swastika. Zmigrodski, Braunschweig, 1890. La migration des symboles. Comte Goblet d'Alviella. Paris, 1891.2.Я хотела бы добавить здесь, что только когда настоящее исследование было почти завершено, мое внимание привлекла ссылка в уже цитировавшейся работе профессора Уилсона на короткую статью о «фюльфоте» и руне «тир» (футарк), написанную доктором медицины Г. Колли Марчем.

Успешно получив экземпляр «Трудов Ланкаширского и Чеширского антикварного общества» (том 4, с. 1-12, 1886), в которых она была опубликована, я испытала огромное удовлетворение, обнаружив, что специалист, работающий в другой области и подходящий к проблеме с другой стороны, пришел к двум выводам, идентичным тем, к которым я пришла совершенно иным путем. Этот факт, на мой взгляд, является мощнейшим подтверждением правильности взглядов, которых мы придерживаемся сообща, сформировав, выразив и разработав их столь разными способами, что можно проверить путем сравнения наших двух работ.

Отсылая читателя к его ценному и наводящему на размышления сообщению, к которому я еще вернусь, я лишь упомяну здесь, что доктор Марч признает, как и я, что «основное значение [свастики и фюльфота] заключается в осевом вращении». Он приписывает происхождение свастики ночному (а не годовому, как я) вращению Большой Медведицы вокруг Полярной звезды и также ссылается на тот факт, что около четырех тысяч лет назад круговое движение циркумполярных созвездий было гораздо более заметным, чем в настоящее время. Встретившись на этой общей почве, наши линии исследования расходятся и идут в разные стороны, и я не могу согласиться с некоторыми выводами доктора Марча, такими, например, как его мнение о том, что фюльфот был знаком «суточного вращения», на который указывает «восхождение и заход солнца и луны, когда наблюдатель смотрел на них, стоя спиной к северу». С другой стороны, я обязана ему многими ценными сведениями, касающимися руны или футарка «тир», к которым я обращусь позже. 3.Помимо слова coatl = близнец, у мексиканцев был другой термин для обозначения чего-то двойного, парного. Растение с двумя побегами называлось xolotl. Двойные растения агавы или кукурузы, когда они изредка встречались, рассматривались с суеверием и назывались me-xolotl. Красивые маленькие попугайчики, популярно известные как «неразлучники» из-за их привычки постоянно держаться парами, назывались xolotl. Тот факт, что термин для птичьего пуха также был xolotl, может объяснить, почему пуховые перья орлов и других птиц использовались и играли определенную роль в ритуальных обрядах. Они выражали и передавали звучание слова, означавшего нечто двойное, и поэтому могли использоваться для символизации множества значений, связанных с умножением или размножением. То, что мексиканцы фигурально связывали птичий пух с порождением, доказывается хорошо известным мифом о рождении Уицилопочтли от союза комка птичьего пуха и богини, названной «та, что в юбке из змей» (Саагун, книга III, глава I).

Пучки птичьего пуха изображены в рукописи Национальной библиотеки на щите женского предка человеческого рода, одним из многочисленных титулов которой был toci = «наша бабушка», для выражения чего в пиктографии иногда использовалась фигура citli или зайца. О ней говорили, что она рожала только близнецов — оборот речи, означающий великую плодовитость, точно так же, как женское божество также называют «женщиной с 400 грудями» (текст к с. 29, Ватиканский кодекс, Кингсборо, тома II и V). В тексте к кодексу Теллериано-Ременсис (Кингсборо, том I, табл. 24) мы находим Шолотля, божество, носящее символ раковины Кетцалькоатля, прямо названного «богом близнецов». 4.The full meaning which may have been attached to the eye-symbol in both Nahuatl and Maya languages is set forth in the following notes which I give merely for the suggestion they convey of a deep meaning having been attached to the eye-symbol. The Nahuatl word for eye is ix-telolotli, but in pictography it represented the phonetic value of ix only. It may, therefore, have been employed as a cursive sign for face=ixtli and the fact that it figures in the centre of the symbol ollin, where a face sometimes occurs, confirms this surmise. In the Maya language the word for eye is ich, which is practically identical with the Nahuatl ix, and this enters into the composition of the following words, the meanings of which are worth considering in connection with the fact that the eye is shown to have been employed to convey the meaning of star, in both languages: Ix-machun=eternal, without beginning, ix-mayam=forever, continuously, without interruption. ix-maxul=perpetual, without end. The fact that each of these Maya words exhibits the prefix ix and that an eye is employed to express this sound and stands for star, is certainly interesting, since it suggests that the natives associated the idea of eternity with the stars.5.Это местное поверье прекрасно иллюстрируется двумя «высокохудожественными раковинами-горжетами, изображающими крылатых людей», которые описаны и изображены г-ном Уильямом Г. Холмсом во II части его поучительных и чрезвычайно полезных «Археологических исследований среди древних городов Мексики», которые я получила как раз в тот момент, когда эта статья готовилась к печати. Я очень рада возможности привлечь внимание с помощью сноски к тому интересному факту, что на одном горжете человеческая голова изображена с крыльями бабочки, в то время как на другом она сопровождается стилизованными перьями и крылом бабочки. Нет сомнений, что оба горжета являются попытками изобразить воскресшие души усопших воинов согласно местным представлениям о них. Тем не менее, весьма примечательно видеть, что древние мексиканцы действительно использовали бабочку как символ бессмертной души, а также развили идею крылатой головы, аналогичную херувиму, для представления блаженного духа, обитающего в небесных сферах.

Примечательно, что название мексиканских жрецов было papa, слоги которого являются первыми в слове papalotl = бабочка. Возможно, проводилось различие, и предполагалось, что души умерших жрецов принимают форму бабочек или мотыльков, в то время как воины становились небесными колибри. 6.In connection with Montezuma's use of a litter it should be noticed that, in the picture-writings, only the culture-hero Quetzalcoatl and the bird god Huitzilopochtli are represented as seated on litters. The two bars of Quetzalcoatl's litter, figured in Duran's atlas (Tratado 2, cap. 1 a) terminate at each end in a serpent's head. The pair of twin serpents thus rendered, evidently convey an allusion to his name, which would be equally comprehensible in the Maya or Mexican languages. In another portion of Duran's Atlas (Trat. 2, chap. 2), Huitzilopochtli is figured as seated on a litter masked as a bird, and a finely-executed native picture of the bird-god, being borne on a litter, is in the B. N. MS. where he is named “the precious lord” and is represented with a sceptre in his hand surmounted by a heart. This latter detail is of special interest, since it indicates that the Mexicans employed the heart with the same symbolical and metaphorical meaning as the Maya-Quiches and Tzentals. The latter had named their culture-hero “Votan”=“the Heart” (of the people). (Brinton Hero-myths, p. 217.) In the Popol-Vuh, the sacred book of the Quiches, the supreme divinity is named “the Heart of the heaven, whose name is Hurakan.” He is also named the “Heart of the Earth,” a title whose equivalent in Mexico=Tepe-Yollotl, was applied to Tezcatlipoca and associated with the bodiless voice, the echo, which was supposed to proceed from the “heart (or life) of the Mountain.” The above data undoubtedly prove the important point that Huitzilopochtli and Tezcatlipoca were respectively entitled “the Heart of the Heaven” and “the Heart of the Earth.”7.Short triangular capes are worn to this day by the Mexican women, and are called quechquemitl=shoulder capes. It is curious to find in Molina's dictionary, the following: tzimpitzauac=something figured, which is wide above and pointed below, and tzimmanqui=something figured which is pointed above and wide below, words which seem to indicate that they refer to triangles and that these had different meanings according to position.8.The production of this drink was limited to the area in which the agave plant could be cultivated. As set forth in my commentary on the “Lyfe of the Indians,” the natives employed many other kinds of fermented liquors, made from different fruits and plants.9.The sacred symbols and numbers of Aboriginal America in Ancient and Modern times. (Bulletin of the American Geographical Society, no. 2, 1894.)10.Tribes of California, Stephen Powers. Contributions to North American Ethnology. Washington, 1877. vol. iii, p. 79.11.Fourth Annual Report Bureau of Ethnology, p. 518. Washington.12.Republicas de Indias, Fray Jeronimo Roman de Zamorra 1569-1575, ed. Suarez. Madrid, 1898.13.Pilz-foermige Goetzenbilder aus Guatemala und San Salvador, Carl Sapper, Globus. band lxxiii, nr. 20.14.For other examples see Borgian Codex, pp. 2, 5, 64, 66, 74.15.Note on the Ancient Mexican Calendar System. Stockholm, 1894.16.Biologia Centrali-Americana. Archæology, edited by F. Ducane Godman, London.17.The most striking example of this is in the Palace House, at Palenqne, all wall-holes of which are tau-shaped. An elaborate stucco ornamentation, richly colored, encloses two upright taus surrounded by raised borders. One is a deep opening in the wall; the other, next to it, is filled in and exhibits a horizontal line resting on a vertical one. There can be no doubt that a profound symbolical meaning was expressed by the entire motif, which has been admirably reproduced by Mr. A. P. Maudslay (Biologia Centrali-Americana, Archæology, part VI, pl. 18).18.Veröffentlichungen aus dem Königlichen Museum für Völkerkunde, iv band, i heft. 1895. p. 5.19.Garcilaso de la Vega, Comentarias Reales, Lisbon, 1609; also translation by Sir Clements B. Markham, issued by the Hakluyt Society. Rites and Laws of the Incas (accounts by Molina, Salcamayhua, Avila and Ondegardo), translated by Sir Clements B. Markham; also Cieza de Leon, Herrera, etc. and MS. of Padre Anello Oliva.20.Attention is called to a curious error in the original text by Arriaga, quoted by Rivero and Tschudi. Arriaga states that the two statues stood back to back, but he makes the woman look toward the “poniente” and the man to the “occidente,” thus making both figures face the west. As “poniente” is the current Spanish phrase for the west, it is evident that the author made a slip in the use of the classical term, and intended to say that the man faced the “oriente.”21.The Terra-cotta Heads of Teotihuacan, American Journal of Archaeology, Baltimore, 1886.22.For this valuable list I am indebted to the kindness of Sir Clements B. Markham, the President of the Royal Geographical Society of Great Britain, who generously allowed me to study some of his MS. notes on Ancient Peru.23.“From what can be gathered and conjectured in considering the traditions of the present time, it is not more than 350 to 400 years since the Incas only possessed and ruled over the valley of Cuzco as far as Urcas, a distance of six leagues and to the valley of Yucay, which is not more than 5 leagues.... The historical period cannot be placed further back than 400 years at the earliest” (Polo de Ondegardo 1550-1600).24.Lettre sur les Antiquités de Tiahuanaco, 1866, pp. 9, 17, 19.25.Blas Valera, apud Garcilaso de la Vega, Comentarios Reales, Lisboa, 1609, lib. i, cap. xi, pp. 13, 14; lib. ii, cap. vi, p. 42. See also Garcia, Origen de los Indios. Madrid, 1729, lib. iv, cap. xv, p. 313.26.Narratives of the Rites and laws of the Incas, translated by Clements B. Markham, C. B., F. R. S., ed. Hakluyt Society, pp. 10-13.27.Заслуга покойного выдающегося филолога доктора Бушмана в его бесценной работе об ацтекских названиях местностей состоит в том, что он указал, что, хотя на языке какчикель сейчас говорят в Косумалуапе или Котсумальгуапане, его название, несомненно, науатль (Cozamalo-apan). Ueber Aztekische Ortsnamen, VII, с. 34.

Наибольшее количество иллюстраций прекрасных барельефов, найденных в вышеупомянутой местности, было опубликовано г-ном Германом Штребелем из Гамбурга, чьи ценные публикации и великолепные коллекции древних мексиканских древностей, хранящиеся в Берлине и Гамбурге, хорошо известны. Die Steinsculptures von Santa Lucia Cozumalhuapa (Guatemala) in Museum fur Volkerkunde. Hamburg, 1894. Jahrbuch der Hamburgischen Wissenschaftlichen Austallen, XI.

Три из этих примечательных барельефов изображены в ценной публикации тайного советника А. Бастиана: Steinsculpturen aus Guatemala, Berichte der Königlichen Museen zu Berlin, 1882. Рисунки доктора Хабеля были опубликованы в 1878 году в 22-м томе «Смитсоновских вкладов в знания».

Слепки этих барельефов выставлены в Музее Пибоди. 28.«Шкуры львов вместе с головами были подготовлены, с золотыми ушными вставками в ушах и золотыми зубами вместо настоящих зубов, которые были вырваны. В лапах были определенные золотые кольца. Те, кто был одет или облачен в эти шкуры, надевали голову и шею льва так, чтобы покрыть свою собственную, а шкура тела льва свисала с плеч». op. cit. с. 45.

Ношение шкур пумы и оцелота одним из двух высших разрядов воинов в Мексике слишком хорошо известно, чтобы нуждаться в дальнейшем упоминании здесь. 29.In connection with the three points proceeding from the eye, the Mexican symbol for star, I would draw attention to the fact that in the latitude of Santa Lucia only three equidistant positions of Ursa Major, and, possibly, of Ursa Minor, would be observable, the constellations being below the northern horizon when lying between it and Polaris. The symbolical three points could have thus originated in the same way as the triskeles in other countries, from observation of the identical phenomenon.30.This bas-relief is reproduced in vol. iii of the Anales del Museo Nacional, p. 302, and is discussed by Señor Sanchez.31.Article Peru, Encyclopaedia Britannica.32.Garcilaso de la Vega, The Royal Commentaries of the Incas, Hakluyt ed. vol. I, p. 270.33.Rites and Laws of the Incas, ed. Hakluyt, p. 86.34.Rites and Laws of the Incas, ed. Hakluyt, pp. 77, 84.35.The Heavens ... London. Richard Bentley and Son. 1883. pp. 287-289.36.Historia Chichimeca, chap. xix.37.In Quechua the left hand was named lloque maqui and the right, pana maqui. In the Chinchaysuyo dialect of Quechua the left hand was hichoc maqui and the right, allaucay maqui (Vocabulario Padre Juan de Figueredo).38.Анналы какчикелей. Библиотека литературы аборигенов, том VI, Д. Г. Бринтон, с. 71. Поразительное совпадение, которое, однако, могут разрушить дальнейшие раскопки, заключается в том, что семь подобных вертикальных плит были найдены в Санта-Лусии, шесть полных из которых демонстрируют индивидов, чьи левые руки имеют особые знаки. Более того, эти фигуры сопровождаются животными, которые согласуются с местной хроникой, цитируемой доктором Отто Штоллем (op. cit. с. 6). Согласно этому, некоторые из тотемов или знаков достоинства, носимых определенными вождями киче, были изображениями пум, оцелотов и стервятников. Возможно, допустимо выдвинуть гипотезу, что персонажи на плитах являются представителями семи племен и демонстрируют свои тотемные знаки.

Я хотела бы добавить пару наблюдений, которые, по-видимому, указывают на то, что языком людей, которые изваяли и установили плиты Санта-Лусии, был науатль. В первом случае на длинной плите, изображенной г-ном Германом Штребелем как № 11, вождь в лежачем положении советуется с персонажем, замаскированным под оленя. Дата высечена на этой плите, напоминая мексиканский метод изображения чисел, и указывает на то, что фиксируется историческое событие.