animal whose head and fore feet are those of a peccary, while the hind feet have five toes, and there is a long tail. The addition of what look like scales is found in a figure from the Dresden (Pl. 32, fig. 6). The peccary is found in several different connections in the manuscripts. As deer are found associated with the hunt, so, but to a much more limited extent, the peccary. It is represented pictured as being captured in snares of the familiar "jerk-up" type. Similar drawings show this animal caught by the foreleg and held partially suspended, Tro-Cortesianus 49a (Pl. 33, fig. 9),[352-*] 49c (Pl. 33, fig. 1), and 93a (Pl. 33, fig. 4). Tro-Cortesianus 41b also shows the peccary associated with hunting scenes. Another realistic drawing of this animal in Dresden 62 (Pl. 33, fig. 6)[352-†] represents him as seated on the open jaws of a serpent connected with a long number series. We are unable to explain the signification of the appearance of the animal in this connection. The peccary is pictured in Tro-Cortesianus 27b (Pl. 33, fig. 5) seated on the left hand of the goddess from whose breasts water is flowing. The peccary seems to be associated with the sky, as it is seen in a conventionalized form in four instances (Dresden 44b, 45b, (Pl. 32, fig. 4)[TN-9] coming from a band of constellation signs and in Dresden 68a (Pl. 32, fig. 2) coming from a similar band with god E sitting underneath.[353-*] Above each of these conventionalized figures occur the corresponding glyph forms (Pl. 33, figs. 7, 8), which show merely the head with the exaggerated upturned snout. There is a striking resemblance between these snouts and those of the stone mask-like figures so frequently represented as a façade decoration in northern Yucatan. The presence in the mouths of the faces there represented of a recurved tusk in addition to other teeth is a further resemblance to the drawings of peccaries. Stempell (1908, p. 718) has reproduced a photograph of these extraordinary carvings and considers them the heads of mastodons, apparently solely on account of the shape of the upturned snout, whose tip in many of the carvings turns forward. They certainly do not represent the heads of mastodons, but we are not ready to say that the peccary is the prototype of these carvings, although the similarity between the glyphs (Pl. 33, figs. 7, 8) and the masks is worthy of note. One point which does not favor this explanation is the fact that on the eastern façade of the Monjas at Chichen Itza where the mask-like panel is seen at its best, we find a realistic drawing of a peccary (Pl. 33, fig. 2) on the band of glyphs over the doorway, and it in no way suggests the head on the panel and is quite different from the head already noted as the glyph of the peccary in the codices.