This figure of speech seems to have been prevalent in Mexico also and to
be conveyed by the representation, in the Vienna Codex, of a double
tau-shape to which the head, wings and claw, and tail of a quetzal are
attached (fig. 28, no. 8). As I shall have occasion to demonstrate further
on, the double tau signifies the Above and the Below and their union
forming an integral whole. The following Nahuatl terms explain by
themselves the symbolism of the bird-figure: cuitlapilli=the tail of an
animal or bird, atlapalli=the wings of a bird, or the leaves of a tree,
cuitlapalli atlapalli=vassals, the populace or lower classes, the
laborers.

These words furnish irrefutable evidence that the lower class was
familiarly known in Mexico as "the wings and the tail" of the commonwealth
or state, or the leaves "on the trees" of the tribe. Sahagun states, on
the other hand, that the Mexicans employed the metaphor of "a bird with
wings and a tail" to designate a lord, governor or ruler. He also records
that the terms hair, nails, a thorn, a spine, beard and eyelashes, were
used to signify "someone who was noble, generous or of the lineage of the
lords." Such metaphors as these may well cause us to despair at arriving
at a complete understanding of the native imagery and symbolism. The
symbolism of the bird's claw yet remains to be looked into. The Nahuatl
for the same is xo-maxaltic, xo-tzayanqui or cho-cholli.

In one of the ancient Mexican harangues, previously quoted, it is said of
the supreme ruler that he had been given "fangs and nails" in order to
inspire fear and reverence. Scattered evidence and the fact that in the
Codex Mendoza the decorated claws of an eagle, for instance, appear as a
military device on the shields of certain war chiefs, seem to indicate
that the warriors were spoken of, metaphorically, as "the claws or nails"
of the state. The following passage finally proves that the tlachtli or
courtyard the shape of which was a double tau, as in fig. 28, no. 8, was
regarded by the Mexicans as an image of the state itself. In another
native harangue it was said of the newly-elected ruler: "He is now placed
or put into the Tlachtli, he has been invested with the leathern gloves,
so that he can govern and throw back the ball to the one who throws it to
him in the game. For the business of governing very much resembles this
game and the game of dice" (Sahagun, book VI, chap. xiii). The latter game
alluded to, the patolli