cold, were over many lands, across expanses of sea and through untold hardships.[379] The date of the migration to Hue hue Tlapalan cannot be approximated from available data, but it is evident that Ixtlilxochitl fixes it at 520 years after the flood, or 2236 years after the creation—a period which must have antedated the Christian era by a score of centuries or more, even if we accept his chronology, which (on p. 322 of his _Relacions_), implies that more than five thousand years elapsed between the creation and the birth of Christ. The _Codex Chimalpopoca_, a Nahua record written in Spanish letters, which occupies probably the same relation to early Mexican history that the _Popol Vuh_ does to the Maya history, has been made known to us through the writings of Brasseur de Bourbourg, but as yet it has not been published. Ixtlilxochitl was the copyist of this document, and of course used it in composing his _Relacions_. Mr. Bancroft has attempted to collect from scattered passages, taken from the _Codex Chimalpopoca_ and found in Brasseur’s writings, a continuous narrative, but with little success. “The division of the earth,” by the sun, “six times four hundred, plus one hundred, plus thirteen years ago to-day, the twenty-second of May, 1558;” in other words, in the year 955 B. C., is a date obtained which seems to refer to the division of the land among the followers of Votan.[380] In the _Popol Vuh_, Gucumatz (whose name signifies plumed serpent) is described as going in search of maize, while the _Codex Chimalpopoca_ describes Quetzalcoatl, whose name is identical in meaning with that of Gucumatz, as entering upon the same undertaking, though under somewhat different circumstances, and states that when he had found it, he brought it to Tamoanchan.[381] We shall see hereafter that Sahagun locates Tamoanchan in Tabasco, a fact of considerable value in studying the Toltec migration. The reader will not, however, associate Quetzalcoatl with the above date, since such is not the purport of the record. The _Chimalpopoca_ implies that Quetzalcoatl afterwards becoming obnoxious to his companions forsook them, a statement noted by Mr. Bancroft, though its full value does not seem to have been observed by that author.[382] The account clearly refers to the role of Quetzalcoatl among the Quichés, when he was known as Gucumatz, and prior to his appearance among the Olmec (Nahua) tribes. It indicates that the _Codex Chimalpopoca_ account of the discovery of maize is purely Quiché, and has no reference to the Nahuas whatever. The search for maize by the plumed serpent, call him by either his Quiché or Nahua name if you wish, was prior to the advent of that remarkable personage among the Nahuas. The reputed discovery we consider nothing more than a figurative allusion to the introduction of agriculture by this culture-hero, the knowledge of which he afterwards communicated to the Nahuas at Tamoanchan. If