As for the significance of the jaguar in the life of the Mayas, it may be said that this animal seems to have played a most prominent part. At Chichen Itza, the building on top of the southern end of the eastern wall of the Ball Court, usually called the Temple of the Tigers, has a line of jaguars carved in stone as frieze around the outside of the building, and in the Lower Chamber of the same structure, the figure of a jaguar (Maudslay, III, Pl. 43) serves as an altar. The front legs and the head of a jaguar often are seen as the support of a seat or altar on which a god is represented as at Palenque in the Palace, House E (Maudslay, IV, Pl. 44) and in the Temple of the Beau Relief (Holmes, 1895-1897, Pl. 20). Altar F at Copan (Pl. 35, fig. 7) shows the same idea. The head of a puma or jaguar (Pl. 34, fig. 6) appears in the bas-relief of the Lower Chamber of the Temple of the Tigers, evidently representing a part of an altar. A realistic carving of a jaguar was found on a stone near the Temple of the Cones at Chichen Itza (Maudslay, III, Pl. 52, fig. a), and another occurs near the present hacienda of Chichen Itza carved in relief on a ledge of rock. In the Maya manuscripts the jaguar appears in a number of connections. Its mythological character is shown in Dresden 8a (Pl. 35, fig. 5), where it is pictured as the _tonalamatl_ figure. The day reached here in the reckoning is _Ix_, and this corresponds to the Nahua _Oceolotl_, which means jaguar. In Dresden 26, in the pages showing the ceremonies of the years, the jaguar is carried on the back of the priest, evidently representing one of the year bearers (_Ti cuch haab_). Balam, the name of the jaguar, is the title given to the four _Bacabs_ or _Chacs_, the gods of the four cardinal points. In Tro-Cortesianus 64a, two jaguar heads are noted as the end of curious bands of _Caban_ signs over a flaming pot. The second one is shown as dead. A jaguar head is employed in two places in the Tro-Cortesianus, 34a and 36a, as a head-dress for a god who is in the act of sowing corn. This animal appears very infrequently in the pages of the Tro-Cortesianus given over to the hunting scenes, 41c, 40c, 43b, and, even here, it never appears in the same way as the deer and peccary, as an animal for sacrifice.