pochs of the native cosmogony, that the central head is an
image of the sun and that the monument itself is a votive tablet
which was erected to the Sun in historical time, two conclusions to
which I cannot subscribe. It is impossible to discuss fully the
valuable publications of Senores Troncoso and Chavero in these
cursive remarks, but I shall do so on another occasion. Meanwhile
there is one point upon which both of these authorities agree,
namely, in admitting the possible connection between the
civilization of Mexico and Peru and in recognizing that various
ancient people of America had the nahui-ollin in common. A passage
in Senor Chavero's work claims moreover special mention, as it
contains his supposition that the sign nahui-ollin may have
symbolized not only the four movements of the sun, but also those of
the moon, which the writer seems to regard as the nocturnal or dark
sun. I am quite ready to agree with the above authorities on some of
the points mentioned, conflicting as their views appear to be at
first sight. Inasmuch as I regard the monument as the image of a
plan or theoretical scheme which colored and influenced all native
thought, I hail any recognition made by other students of its
all-pervading presence in the Calendar and in the cosmogony of the
ancient Mexicans. On the other hand I maintain a view which
materially differs from those of previous writers, namely, that the
entire plan was originally based on the primitive observation of
Polaris and in the conception of a stable centre: the seat of a
power extending over the Four Quarters and the Above and Below.

74 In the text, as published, Bernal Diaz states that this statue had a
face like that of a bear "un rostro, como de osso," but goes on to
say that it was decorated according to the same mode as the other
"del otro." I am inclined to think it more than probable that
instead of "de osso " the text should also read "del otro," as among
the many images of Tezcatlipoca that are extant, none show him
connected with the bear in any form or shape.

75 In Tullan we seem to find the Maya equivalent to the Mexican
Itzacual=enclosure, by which the Teotihuacan pyramids are popularly
designated, as may be verified by the discussion of the Maya word in