The figures on the stelae at Copan and Quirigua, in many instances have across their breasts what looks like a broad band. We believe this to be another Buddhist survival--viz. the ola or palm-leaf book which Buddha is nearly always shown holding, and which appears in the famous rock statue of King Parakrama in the ruins of Polonnaruwa (see H. W. Cave, _Ruined Cities of Ceylon_), exactly as portrayed in Guatemala. The headdresses of the stelae statues are most reminiscent of the triple tiara of Buddhist images. The large square or round ear-ornaments at Quirigua are precisely like those in the sculptures of Boro Budor and in the island of Madura, a report on the ruins of which latter was published in 1904 by the Dutch Government (_Archaeologisch Onderzoek op Java en Madura_). A plate in the latter work represents stelae found in Madura in feature and decoration so amazingly like those of Quirigua that one might be forgiven for thinking one was looking at one of Mr. Maudslay's superb photographs. The latter noted at Copan curious forehead marks which suggest to us the sacred Buddha markings. On the north face of the gigantic monolithic turtle at Quirigua is a cross-legged figure which in Mr. Maudslay's plate exhibits in the fullest manner many Buddhist survivals. At Palenque, again, there are the very peculiar Temples of the Cross and the Foliated Cross, which appear to have no parallels in other Mayan ruins. We suggest that here too is a Buddhist survival, namely that the "Crosses" (it is more obvious in the foliated one) are crude representations of the Sacred Tree of Buddhism, the "Tree of Wisdom," traditionally a pippul-tree, beneath which Gotama attained Buddha-hood, and which occurs again and again on the Boro Budor friezes and on all the ancient Buddhist carvings, and around which figures are grouped in adoration as are those in the Palenque reliefs. As the Palenque tablets suggest that the "Cross" is the direct object of worship, it may be worth while here to mention that in the oldest Buddhist sculptures Buddha himself is never represented directly, but always under a symbol; either the sacred footprints--Buddha-pats--or the tree beneath which his meditations led him to divine knowledge. But the faces of the statues will take us a step further: for they seem to be representations of those human types peculiar to Cambodia, Siam, and the Malay Peninsula, as will be seen from the illustrations. They have the elongated, somewhat oblique eye of those peoples; they have not the American, but the Siamese nose. They are beardless (for this reason some have declared them to be women), and they wear an Oriental headdress such as is found in none of the admittedly Mayan ruins, and which we believe we have identified as the ancient Indian turban shown clearly in the carvings at Bharahat.