ar for each cross-arm. But this gave
two central stars, each of which would represent two stars. Unless
enclosed in a circle and considered as a central group by themselves, the
four and the two repetitions of Polaris could not convey the idea of a
pivot or fixed centre. The three respective numerical values obtained from
these experimental combinations were 4x6+1=25, 4x7=28, and finally 2x13 or
4x6+2=26. In each swastika the central star forcibly stood for and
represented two or four (fig. 15).

[Illustration.]

Figure 14.

In the triskelions the same perplexity arose: if Polaris was repeated, the
idea of a fixed centre was lost (fig. 15); if figured singly, it
nevertheless necessarily and inevitably stood as an embodiment of three
stars. Reasoning from my own experience, I could but perceive, in the
foregoing facts, a fruitful and constant source of mental suggestions, the
natural outcome of which would be the association of the central star with
an enhanced numerical value, and a familiarity with the idea of one star
being an embodiment of two, three or four.

[Illustration.]

Figure 15.

As the evolution of religious thought and symbolism progressed, this idea
would obviously lead to the conception of a single being uniting several
natures in his person. In this connection it is certainly extremely
interesting to find the serpent associated with the Calendar in Mexico and
Yucatan, its Nahuatl name being homonymous for twin, _i. e._ two, and the
Maya for serpent, _can_ or _cam_, being homonymous for the number four.
The serpent was, therefore, in both countries the most suggestive and
appropriate symbol which could possibly have been employed in pictography,
to convey the idea of dual or quadruple natures embodied in a single
figure.(3) Added to this the circumstance that, to the native mind, the
serpent, upon merely shedding its skin, lived again, we can understand why
the ancient Mexicans not only employed it as a symbol of an eternal
renewal or continuation of time and of life, but also combined it with the
idea of fecundity and reproductiveness. In Yucatan where the Maya for
serpent, _can_, is almost homonymous with _caan_=sky or heaven and the
adjective _caanlil_=celestial, divine, the idea of a divine or celestial
serpent would naturally suggest itself. It is therefore not surprisin