The above metaphors explain the frequent association of a head, the symbol of a chief or lord, with the tree symbols. It is noteworthy that in Nahuatl, the name for head=quaitl, is singularly like quauitl=tree, and also recalls the word for serpent=coatl, facts which may have somewhat guided the choice and association of these symbols. The native metaphors recorded by Olmos, moquauhtia=an honored person or lord who has vassals or dependents, and atlapalli=literally, leaf=a person of the lower class, a worker, initiate us still further into the meaning of the native symbolism and prove the antiquity of this, since the designation of a chief as a tree and a vassal as a leaf was in current use. The presentation of the tree issuing from a heart=yul-lotl is moreover, in perfect keeping with native thought, since the chieftain or lord was entitled “the heart, or life of the town or population.” The meaning of the bird, which is represented as perched on each of the four trees in the Féjérvary diagram, is likewise explained by the metaphors recorded by Olmos who states that, “a son or child or a much beloved lord or chieftain was compared to a beautiful and precious bird, such as the Quetzal, the Roseate Spoonbill, the Blue-bird, etc., etc.” Surmounting the tribal trees in the diagram, the birds therefore typify the lords of the four provinces and this is corroborated by the fact that each different bird is figured again in the corner-loops in combination with the symbols of the cardinal points. The association of the symbols for lord or chief=the head, and the precious bird with the tribal tree also explains the frequent representation, in the native Codices, of one or two serpents entwined around the tree, since the serpent was the symbol in Mexico of the dual rulers or high-priests of the Above and Below. There is ample proof, which shall be presented in full in my monograph on this subject, that the above metaphorical images were as intelligible to the Mayas and other tribes, as to the Mexicans themselves, for the identical metaphors and imagery were in widespread general use. The following data will corroborate this statement. A Maya native drawing, copied by Cogolludo in 1640 from the MS. of the Chilan Balam or Sacred Book of Man, which relates the history of the Mayas, has been recently reproduced in Dr. Daniel G. Brinton’s Primer of Maya Hieroglyphics, p. 47. It displays a rectangular stone slab like a table, on the centre of which rests a circular bowl, the symbol, as I have shown, of the earth and centre. Growing from this is a spreading tree.