which it will take many a generation of research to supersede, if, indeed, that is possible.
NOTE 3. (PAGE 9) The authorities for the settlement of the Toltecs in Yucatan are the Tezcucan chronicler Ixtlilxochitl, and Torquemada, who both allege that the immigrants went to Campeachy and the south.
NOTE 4. (PAGE 13) There appear to be grounds for believing that the parent deities Xpiyacoc and Xmucane are but derivations from Gucumatz, and represent the male and female attributes of that god. In the "Popol Vuh" they are spoken of as being "covered with green feathers," the usual description of Gucumatz; but it is, of course, possible that they may have received some of his attributes in the general jumble of myths which, we have attempted to show, exists in the first book. Gucumatz, it will be remembered, is Quetzalcohuatl in another form, and the latter is often represented in the papyri as having a woman sitting opposite to him. She does not, however, appear to be at all analogous to Messrs. Förstemann and Schellhas's "Goddess I," whom I take to represent the Mayan equivalent of Xmucane, and who wears on her head the knotted serpent, a reptile characteristic of Quetzalcohuatl.
NOTE 5. (PAGE 53) The Wallam-Olum (painted records) of the Leni Lenape Indians have often been called into question as regards their authenticity, but the evidence of Lederer, Humboldt, Heckewelder, Tanner, Loskiel, Beatty, and Rafinesque, all of whom professed to have seen them, rather discounts such unbelief in their existence. They consisted of picture-writings, or hieroglyphs, each of which applied to a whole verse, or many words. The ideas were, in fact, amalgamated in a compound system, and bear exactly the same relation to written language as the American tongues did to spoken language; that is, they were of an agglutinative type, a linguistic form where several words are welded into one. There are several series, one of which records the doings of the tribes immediately subsequent to the Creation. Another series relates to their doings in America, and consists of seven songs, four of sixteen verses of four words each, and three of twenty verses of three words each "It begins at the arrival in America," says Rafinesque ("The American Nations"), "and is continued without hardly any interruption till the arrival of the European colonists towards 1600." But this second series is a mere meagre catalogue of kings.
FOOTNOTES [2] Large hollowed stones used by the women for bruising maize.
[3] The Kiché words are onomatopoetic--"holi, holi, huqi, huqi."
[4] Zipac signifies "Cockspur," and I take the name to signify also "Thrower-up of earth." The connection is obvious.
[5] Near Vera Paz.
[6] Hurakan.
[7] "History of the Fur Trade," Mackenzie, p. 83.
[9] Cushing, "Zuñi Creation Myths."
[10] See note at end.
[11] "History of the New World."
[12] Oviedo, "Historia del l'Indie," lib. vi. cap. iii.
[13] Sahagun, lib. ii. ch. ii.
[14] "Mythologies of Ancient Mexico and Peru" ("Religions Ancient and Modern" series).
[15] Oviedo, Brasseur de Bourbourg.
[16] See Brinton, "Myths of the New World," chap. ii.
[17] Loskiel, "Ges. der Miss. der evang. Brüder."
[18] "Rel. de la Nouv. France," 1636.
in "Amer. Anthropologist," 1892, p. 303 et seq.
[20] In the Mexican text the Spanish word "diablo" has been interpolated by the Mexican scribes, as no Mexican word for "devil" exists. The scribe was, of course, under priestly influence; hence the "diablo."
[21] This passage obviously applies to a descriptive dance emblematic of sunrise.