It will be proved further that, at the period of the Conquest, the arrow was revered as an image of life-producing force in Yucatan and Mexico. The flint knife cased in wrappings was called “the son” of Cihuacoatl, the earth-mother, and was regarded as her special symbol. It is significant, therefore, to find that it was the emblem of office of one of the two high priests, who alone employed it, as a sacrificial knife, in performing his awful duty of immolating human victims. The fact that the cane-shaft of an arrow figures above the head of the celestial couple in the Vatican Codex is particularly interesting because the name Ome-Acatl=Two-Cane, is given as the name of a divinity by Sahagun (book I, chap. 15) and that the ceremony of kindling the New Fire, at the commencement of a cycle of years was also associated with the calendar sign Ome-Acatl (Sahagun, book VII, chap. 10). At a certain festival images of Omacatl were manufactured and carried by the devout to their houses in order to receive from them “blessings and multiplication of possessions” (Sahagun, book II, chap. 19). I draw attention to the fact that life is supposed to have proceeded from the union of stellar divinities, that the Tecpatl and flint are the well-known symbols for the North and Fire and that the Vatican commentator identifies the celestial parent as “Seven-Flowers.” What is more, Duran (vol. I, pp. 8 and 9) relates that the native race was organized into seven separate tribes and that these “claimed to have come out of ‘seven caves’ (Chicom-oztoc) which were situated in Teo-Culhuacan or Aztlan ‘a land of which all men know that it is in the North.’ ” Now Teo-Culhuacan is composed of the word Teotl, which designated the stars, the sun, the gods and, by extension, something divine or celestial. Culhua (_cf._ Coloa) means something bent over or recurved, or the action of describing a circle by moving around something, and _can_ means “the place of” in Nahuatl. This locality is represented in the picture-writings by a strange and impossible mountain with a recurved summit (fig. 26, no. 1). Aztlan literally means “the land of whiteness, brightness, light.” In Duran’s Atlas the seven caves are represented as containing men and women—the progenitors of the seven tribes. The order in which these are described, in the Mexican myth, as having issued from the caves, is instructive and sheds light upon the provenance and purpose of the tradition. It represents the Mexicans as the superior predestined race who remained in their cave the “longest, by divine command,” their “god having promised them this land.” The tradition relates that six tribes reached and settled down in the central plateau of Mexico, 302 years before the Aztecs arrived, under the leadership of Huitzilopochtli an oracular divinity, whose commandments were transmitted to the people by four priests (Duran, chap. II).