by Confucius that, “the sage is united to Heaven and Earth so as to form a triad, consisting of Heaven, Earth and Man.” The association of the round form and of the peak with the Above and of the square and bowl with the Below can be also detected in the form of native American architecture, as exemplified, for instance, by the contrasting shapes of two temples figured on page 75, of the Borgian Codex (fig. 34) which were obviously dedicated to the two prevailing cults. One of these is surmounted by a tau-shaped thatched roof with a flat top and turned-down ends. The dedication of this temple to Night or star-cult is conveyed in this case, by the sign for star on a black ground inserted in the roof.(14) [Illustration.] Figure 34. [Illustration.] Figure 35. The opposite temple exhibits a roof which rests on a black architrave and offers a general resemblance to an inverted tau. It rises in a tapering form and ends in a cone-shaped ornament. The existence and significance of these two forms of temple-roofs might escape notice did the same not recur in two high caps or mitres figured in the Vienna Codex and obviously intended for the respective use of the Lords of the Above and of the Below at a religious ceremonial (fig. 35). The first of these ends in a high peak, the extremity of which is represented as capped with snow, in the same conventional manner employed in figuring snow-mountains. An extremely significant feature of this cap is its exhibition of a curved and rounded pattern only on its border. The second mitre ends in a horizontal line; it exhibits an angular pattern and two flaps hang down from it, which, as they naturally concealed the ears of the wearer, seem to have been symbolical of something hidden, and, perhaps, of silence and secrecy. A third mitre is figured on the same page, which seems to unite the characteristics of both forms and is surmounted by a young maize-shoot, proceeding from a vase. [Illustration.] Figure 36.