“In [our] enumeration of the circumpolar constellations of the South, we have said nothing of the stars situated at the Pole itself. The reason is simple; there are none deserving mention, and with the exception of one star in Hydræ, none approach the third magnitude. There is not then, in the southern sky, any star analogous to Polaris in the northern heavens.” M. Guillemin proceeds to explain, however, that this poverty of the polar regions is singularly compensated for by the stars of the equatorial zone. It seems more than probable that primitive astronomers or their descendants, who had been reared in a knowledge of the northern Polaris and of the periodical motion of the circumpolar constellations, should continue their observations in whatever latitude they found themselves. It seems possible that they may have observed the Southern Cross and recognized its closeness to the pivot or centre of rotation; but from personal experience and observation I can vouch for the fact that this constellation could never have produced upon primitive man the powerful impression caused by Ursa Major and Cassiopeia revolving around Polaris. It is, of course, impossible to conclude to what extent the ancient Peruvians revered the Southern Cross. It suffices for the present to establish the incontrovertible facts that the image of the motionless Creator, set up by the Incas, was associated with stars and with the cross and that the door of the Cuzco Temple, where this image was kept, faced the north, the direction whence, according to native traditions, the culture-heroes had come to Peru. The following data furnish further important proof that certain peculiar ideas, symbols and metaphors were held in common by the civilizations of Peru, Central America and Mexico. Returning to the bas-relief (fig. 47), I recur to an interesting feature, which I have already pointed out, namely, that the left arm of the personage terminates in a tiger’s or puma’s head. In connection with this peculiarity it is interesting to note that the native historian Ixtlilxochitl cites his illustrious ancestor and namesake, the Ome Tochtli Ixtlilxochitl of Texcoco, as addressing his young son Nezalhualcoyotl as “my dearly beloved son, tiger’s arm.”(36) As the young prince is referred to in the same chapter as “the boy Acolmiztli [=tiger’s arm] Nezalhualcoyotl,” it is obvious that the metaphor constituted a title preceding the actual name. It was Nezalhual-coyotl who instituted the worship of Tloquenahuaque, the true Creator, and discountenanced human sacrifices.