es of dots to the
central circle and thus form a diagonal cross (VI and VIII) which is
sometimes figured as contained in a flower with four petals, such as is
also found in Mexican symbolism. The diagonal, dotted cross is frequently
combined with four pairs of black bars, placed in the middle of each side
of the square, pointing towards the centre. Similar pairs of black bars
are figured in the B. N. MS. (p. 3) on the manta of Mictlantecuhtli, with
stars, around one of his symbols, a spider. They likewise recur on two of
several sacrificial papers on p. 69, amongst which one exhibits a diagonal
cross, another the S-sign, while others display realistic drawings of
stars with six or eight points.

The pairs of bars figure in the hieroglyph designated by Maya scholars as
the sign for _Kin_, the sun, which may be seen in the centre of large
diagonal cross-symbols in fig. 18, VII, VIII, from the Dresden Codex: The
cross, of fig. 18, VII, is composed of two bones and two arrowpoints, a
particularly interesting combination considering that in the Maya a bone
is _bak_, an arrow is _kab-cheil_ and the name given to the gods of the
four quarters "the sustainers of the world," is _Bakab_. It cannot be
denied that the phonetic elements of this name occur in the words for
bones and arrows which form the cross, symbolic of the four quarters. In
fig. 18, VIII, the cross may be composed of four bones, but of this I am
not certain. In both cases, however, the crosses rest on a curious double
and parti-colored symbol and are associated with serpent signs, in which
the open jaws and teeth are prominent features. It is noteworthy that
while "can" or "cam" is the Maya for serpent, the word "camach" means jaw.
The figure consisting of the upper jaw only of a serpent, in the left hand
corner of the band above, fig. 18, VIII, proves, therefore, to be a
cursive phonetic sign for serpent.

The parti-colored symbol combined with the cross obviously signifies a
duality, such as light and darkness, the Above and the Below and a series
of dualities--possibly the two divisions of the year, the dry and rainy
seasons. In Mexico we are authorized by documentary evidence, to give a
wider and deeper interpretation to the symbol of duality, for it can be
absolutely proven that the Mexican philosophers divided the heavens into
two imaginary portions, and respectively identified these with the male
and female principles.

In Nahuatl the West was designated