(Codex Troanus and Codex Cortesianus) I was struck by symbolic markings on head and body, similar to those on Ba'-lü-lü-koñ. There were, to be sure, other more complicated symbolic figures in the representations, but the following resemblance appeared to me extraordinary.

The most striking likenesses between the Ba'-lü-lü-koñ figures and those of the snake of the codices are the two parallel marks alternating with other symbols on the body. In the Maya representations these two marks, although parallel, are set obliquely to the axis of the body, as in the single specimen from Tusayan referred to above, and the arrow-shaped figures are replaced by others which have no resemblance to them. Several snakes figured in both C. Tr. and C. Cort., some with, others without a plumed head, bear these markings, and several figures of the same animal are wholly without body markings.

Turning now to the examination of the symbolism of the heads of the plumed snake of the Hopi and Mayas, we find other similarities besides that of the symbolic marks referred to. In some of the figures of the snake from the codices the head-dress is most elaborate, in others very simple, but it is the most elaborate which most forcibly reminds one of representations of the heads of the Hopi Ba'-lü-lü-koñ. Of these heads I have chosen a type from the Cortez codex (Pl. III) for the description which follows:

Head green, with open mouth and red lips, in which a row of black dots is painted; upper jaw with two pendent white toothshaped projections. Out of the angle of the lower and upper jaw hangs a curved "tongue" (?), extending downward and backward. The eye is oval, with curved lines in the pupil, capped by a crescentic figure which projects above the head. Radiating from this cap there are three triangular-shaped bodies which represent feathers, and from the occular cap extending forward over the nose there is a red-colored body enlarged at the end. The snake's head is generally colored green,* some are white and brown, but none red or yellow.

Several variations from the type described exist in the different figures of the feathered snake of the codices, and these variations

*See note on page 7 of Brasseur's edition of Popul Vuh. Gucumatz is the blue or green colored snake. The Mayas, like the Hopi and many other tribes of the United States, did not distinguish blue from green in the ceremonial use of these colors.

probably have a meaning which it is not my purpose to consider in this place.*

I venture to call attention to two homologies between the head described as a type and that of the Ba'-lü-lü-koñ of the Hopi. The tongue-shaped pendant from the mouth corresponds with the oval ring from the snout of the pictograph, and the crest and curved horn are similar in both. Along the ventral line of some snake figures of the Maya codices there extends from head to tail a band, generally red, which is enlarged into a vasiform body, out of which falls parallel lines, symbolic among the Maya as among the Hopi of falling water or rain. One of the Hopi pictographs of Ba'-lü-lü-koñ is represented with four udders, and in the folk tales of these people it is said that the waters of the world come from the breasts of the great snake. It would seem as if the Maya had a similar conception and that the vasiform body was in some way connected with some tale which they had of the origin of water from their mythological plumed snake. I will in this connection call attention to the fact that in the Codex Tr. a female figure † bearing for a headdress a well drawn snake is represented with the symbolic lines of water streaming from her breasts.

It is not in the codices alone that we find the symbolic markings of the body of the feathered snake, but in certain sculptured basreliefs as well. I have not yet found the two parallel marks on any of the Yucatan monuments as well brought out as in the C. Cort., but on the snake accompanying the figure to the right of the "Adoratorio" of Casa No. 3, at Palenque (see Stephen's Yucatan, vol. II), there are several pairs of these symbols, each consisting of two elongated crescents or double hooks, found on the serpent's body of the codex. The figure on the altar with this snake is represented as "blowing through a tube" or some musical instrument, which naturally recalls the flageolet, and, leads us to think of the

*On this point I have arrived at a conclusion which is somewhat opposed to that generally accepted.

†The Hopi have a female deity for every male, and it is possible that the same may be true among the ancient Maya. There is very little likeness between the mask of the "Snake Woman" of C. Tr. and that of the priest personifying the snake, as represented so often in C. Cort., but the interpretation of their symbolism leads me to believe them related.

The handles of many dippers from the ruins of Cibola and Tusayan are decorated with alternate sets of horizontal and transverse bars. An identical ornamentation occurs on a Nahuatl (?) dipper exhibited in Madrid as a receptacle for a burning offering of copal.