[94-1] Catlin, Letters and Notes, i., Letter 22; La Hontan, Mémoires, ii. p. 151; Gumilla, Hist. del Orinoco, p. 159
[96-1] On the worship of the cross in Mexico and Yucatan and its invariable meaning as representing the gods of rain, consult Ixtlilxochitl, Hist. des Chichimeques, p. 5; Sahagun, Hist. de la Nueva España, lib. i. cap. ii.; Garcia, Or. de los Indios, lib. iii. cap. vi. p. 109; Palacios, Des. de la Prov. de Guatemala, p. 29; Cogolludo, Hist. de Yucathan, lib. iv. cap. ix.; Villagutierre Sotomayor, Hist. de el Itza y de el Lacandon, lib. iii. cap. 8; and many others might be mentioned.
[96-2] Rivero and Tschudi, Peruvian Antiquities, p. 162, after J. Acosta.
[96-3] Loskiel, Ges. der Miss. der evang. Brüder, p. 60.
[97-1] Hawkins, Sketch of the Creek Country, p. 75. Lapham and Pidgeon mention that in the State of Wisconsin many low mounds are found in the form of a cross with the arms directed to the cardinal points. They contain no remains. Were they not altars built to the Four Winds? In the mythology of the Dakotas, who inhabited that region, the winds were always conceived as birds, and for the cross they have a native name literally signifying “the musquito hawk spread out” (Riggs, Dict. of the Dakota, s. v.). Its Maya name is vahom che, the tree erected or set up, the adjective being drawn from the military language and implying as a defence or protection, as the warrior lifts his lance or shield (Landa, Rel. de las Cosas de Yucatan, p. 65).
[97-2] Squier, The Serpent Symbol in America, p. 98.
CHAPTER IV.
THE SYMBOLS OF THE BIRD AND THE SERPENT.