cal colors, three of which are visible. Another
picture in the same Codex represents four similar figures springing
towards the cardinal points from a source or fountain of water, whilst a
priest above a triangular cloak(7) holds a pair of weapons (?) in his
hands (fig. 29, no. 1). If carefully studied, these groups seem to
corroborate the derivation of the name Mexico, given above. What is more,
the first group affords an explanation of the meaning and purpose of three
strange recumbent stone figures bearing circular vessels, which have been
respectively found in Mexico, Tlaxcala and Chichen-Itza and are now
preserved at the National Museum in Mexico. They furnish the most
convincing proof that an identical cult and symbolism had existed in these
widely-separated localities. The conclusion I have previously expressed,
that an actual connection had been established between Chichen-Itza and
Mexico by the Maya high priest Kukulcan, or Quetzalcoatl, is thus
corroborated by undeniable evidence, which will be supplemented later on.

The three monoliths have been described and illustrated in the Anales del
Museo Nacional, Mexico, vol. 1, p. 270, by the late Senor Jesus Sanchez,
and are here reproduced. The statue exhumed at Chichen-Itza by Dr. Le
Plongeon (pl. IV, fig. 1) closely resembles that found at Tlaxcalla in
Mexico (pl. III, fig. 2). Dr. Brinton, who erroneously describes the
Chichen-Itza statue as representing "a sleeping god," points out the
extremely important fact that there was a divinity worshipped in Yucatan
called Cum-ahau, "the lord of the vase," who is designated in a MS.
dictionary as "Lucifer (the lord of the underworld) the principal native
divinity." He adds there is good ground to suppose that this lord of the
vase ... was the god of fertility common to the Maya and Mexican cult
(Hero-Myths, p. 165). Considering that the great market-place in the
capital was actually the centre to which the entire product of the land
was periodically carried from its remotest confines, was there classified,
exchanged or distributed far and wide, the comparison to a central flowing
source of maintenance was most appropriate.

That some particular spot in or near the city should have gradually
assumed importance and sanctity as marking the exact centre of the
metropolis, _i. e._, of the integral whole of the Mexican "empire" is but
natural and it is not surprising to find that solemn rites were performed
on this spot. In