[Illustration.] Figure 17. We will now revert to the S-shaped sign. Its association with images of star is further exemplified in Mexican Codices. It occurs on the wall of a temple, in combination with symbols for stars and the North-Mictlan, which consist in this case, of skulls and cross-bones (fig. 17, II). In the Dresden Codex, of Maya origin, there is an extremely important page on which the S-sign occurs in connection with twin deities, besides rain and cross symbols (fig. 17, I). A careful examination of the group shows that one of the seated figures is accompanied by a downpour of water (painted blue in the original), besides the S-symbol which is also repeated above the head of his companion. Higher up, on the same page, the S occurs again in a group of glyphs alongside of twin-seated figures. These, as well as the single-seated form beneath them, have an eye or a large black spot surmounted by dots instead of a head (Vocabulaire de l’écriture hiératique de Yucatan, p. 38). Monsieur Léon de Rosny has identified this figure, which also occurs in the Codex Troano, as the image of the supreme divinity of the Mayas, of whom more anon, one of whose titles was Kin-ich-ahau, literally Sun-eye lord. A similar sign consisting of the lower half of a human body seated, with a large eye on its knees is repeated several times in the Borgian Codex. This form is also figured as seated in a temple, without the eye-star, but three stars are on the roof and the S-sign is on the lower wall of the building (Borgian Codex, p. 16). The above facts demonstrate that, in both MSS. derived from different sources, the same association of ideas is expressed.(4) The S sign appears in connection with twin- or single-seated forms, surmounted by a symbol for star. It is unnecessary for me to lay further stress upon the obvious facts: that the only celestial body which could possibly have been associated with a seated form, suggesting repose, was Polaris. It is, moreover, only by assuming that the sign of the seated star represents the stationary pole-star that its combination in the Codices with the S-sign—Xonecuilli—Ursa Minor, can be understood. I likewise draw attention to the possibility that the S, or single representation of the constellation, may well have been employed as a sign for the summer solstice, since, in some localities, during the shortest night of the year, Ursa Minor may have been visible in one position only. Assuming that the triskelion was the sign for the winter solstice we should thus have natural signs for the two nights marking the turning-points of light and darkness in the year.