[62] Best known is the Codex Boturini (reproduced in Kingsborough, i; see also García Cubas , where Codex Boturini is compared with a supplementary historical painting; interesting reproductions of related Acolhua paintings, the "Mappe Tlotzin" and the "Mappe Quinatzin," are in Aubin [a]).
[63] Durán, xxvii.
[64] Accounts of the portents that preceded the coming of Cortez are conspicuous in nearly all the early narratives; among them Acosta, VI. xxii; Clavigero, V. xii, etc.; Chimalpahin, "Septième relation"; Durán, lxi, lxiii, etc.; Ixtlilxochitl, Historia Chichimeca, II. lxxii; Sahagun, XII. i; Tezozomoc, xcvii; Torquemada, III. xci.
[65] The Papago myth is given by Bancroft, III. ii (after Davidson, Report on Indian Affairs [Washington, 1865], pp. 131-33); cf. Lumholtz [c], p. 42.
[66] For identification of the Nicaraguan divinities (originally described by Oviedo) see Seler [a], ii. 1029-30. Phases of contemporary pagan myth in Mexico are treated by Lumholtz (passim), Preuss, Mechling [a], Mason, and Radin. Interesting ritualistic analogies are suggested by Fewkes, Evans, Génin, Nuttall, and Preuss.
[67] Preuss [a], , and Lumholtz , I. xxix.
[68] Preuss, "Die magische Denkweise der Cora-Indianer," in CA xviii (London, 1913), pp. 129-34.
[69] Seler [a], iii. 376, regards the Huichol Tamats as the Morning Star, which is certainly plausible in view of his similarity to Chuvalete of the Cora. Huichol myth and deities are described by Lumholtz [a], ii (p. 12 here quoted); , II. ix; cf., also, Preuss.
[70] Lumholtz , i. 356.