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01 ANCfflT MEXICAI SHIELDS. 
 
 AN ESM-Y 
 
 BY 
 
 ZELIA NUTTALL, 
 
 Special Assistant in Mexican Arcliaeology , Peabody Museum of American Archaeology and 
 
 Ethnolog}^, Cambridge,, Mass. — Fellow of the American Association for the Advance- 
 
 . ment of Science, Corresponding Member of the, Societa . Ita;liana- d'Antropologia 
 
 and - of the Woman's Anthropological Society , Washington. 
 
 WEfH, THKEE, PLATES. 
 
 ^4-- 
 
 Separat-Abdruck.aus: ,, Internationales Archiv fur Ethnographie"- Bd. V. 1892.^ 
 
 LEIDEN., 
 
 R W. Mr TRAP, PUBLISHER. 
 
 1892. 
 
Huntington Free Library 
 
 Native American 
 Collection 
 
 ■^^^acja£5p«B^^ -■ 
 
 
 CORNELL UNIVERSITY 
 LIBRARY 
 
01 AICIENT MEXICAN SHIELDS. 
 
 AN ESSAY 
 
 BY 
 
 ZELIA NUTTALL, 
 
 Special Assistant in Mexican Arcliaeology , Peabody Museum of American Archaeology and 
 Ethnology , Cambridge , Mass. — Fellow of the American Association for the Advance- 
 ment of Science, Corresponding Member of the Societa Italiana d'Antropologia 
 and of the Woman's Anthropological Society , Washington. 
 
 WITH THKEE PLATES. 
 
 LEIDEN, 
 
 P. W. M. TRAP, PUBLISHER. 
 
 1892. 
 

 <m^ 
 
Separat-Abdruck aus: „Internationales Archiv fur Ethnographie", Bd. V. 1892. 
 
 ON AISrOIEJSTT MEXICAN SHIELDS. 
 
 AN ESSAY 
 
 BY 
 
 ZELIA NUTTALL. 
 
 All authorities agree that the shields of the Ancient Mexicans were of two kinds. 
 The first consisted of the military shields used for protection in war-fare by all grades of 
 warriors. The second comprised the shields carried, for display only, in religious dances 
 
 and festivals. 
 
 First let us examine the records of war-shields *). 
 
 •) Abbreviations in the text: 
 
 N L MS = National Library MS. T. R. C. = Telleriano-Remensis Oodex. M. C. = Mendoza Codex. 
 
 ' B C ' = Borgia Codex. L. MS. = Laurentiana MS. L. T. = Lienzo de Tlaxcalla. 
 
 d" c' = Dresden Oodex. V. C. A. = Vatican Codex A. S. MS. = Selden MS. 
 
 V." c". = Vienna Codex. V. C. B. = „ „ B. B. MS. = Bodleian MS. 
 
 34 
 
- 2 - 
 
 They are described by the Anonymous Conqueboe ') as being "of many kinds and made 
 of strong solid strips of bamboo-cane interwoven with thick, double, cotton thread. The 
 faces were covered with featherwork and circular plates of gold which so strengthened 
 them that only a hard cross-bow shot could pierce them." 
 
 From Sahagun we learn that such a shield was called an otlachimalli {otlatl =-- cane, 
 chimalli = shield) and from Heeeeba ^) that they were found to be the most serviceable 
 by the Spaniards who adopted them because "they did not crack or split". This was 
 probably the draw-back of the wooden shields {quauhchvmalli) described by the same 
 author and others as being circular, large, showy and covered with leather or featherwork. 
 
 A curious shield is described by the two Conquistadores, Bebnal Diaz and Diego Godoy ^). 
 It was oblong and so ingeniously constructed that, when its bearer was obliged to run, he 
 could roll it up and carry it under his arm. When needed for defence it was instantly 
 unrolled and covered its man from head to foot. Clavigebo surmises that these folding 
 shields were manufactured of leather or nequen-cloth covered with a layer of indiarubber *). 
 It is strange that Mr. A. B. Bandeliee does not mention them in his excellent essay "On 
 Ancient Mexican war-fare". — Mr. H. H. Banceoft does so, however, in his "Native 
 Races" (vol. II. p. 406). 
 
 Petee Mabtyb laconically enumerates three sorts of shields, employing the classical 
 terms : scutum , ancylia and pelta '"). The scutum of antiquity was a large oblong shield covered 
 with leather and made of many pieces of wood joined together. The Mexican otlachimalli 
 was probably its equivalent. The exact shape of the ancylia is still a matter of doubt. 
 Petee Mabtye's use of the word pdta led Obozco y Bebea (op. et loc. cit.) and A. NuQez 
 DE Oetega^) to state, upon his authority, "that the Ancient Mexicans used a shield 
 shaped like a half moon, similar to the pelta of antiquity." I have not come across a 
 single representation or description warranting this assumption, moreover, the shape of 
 the classic pelta is by no means a settled question. Viegil and, after him, Isidobus, 
 described it poetically as being like a half moon , but Suidas states that the pelta was 
 square. Modern authorities interpret the term as meaning "a small , light and manageable 
 buckler" without reference to shape, and it is doubtless in this sense that Petee Mabtyb 
 employed it also. 
 
 War-shields, such as were used by the lords or chiefs of Ancient Mexico are thus 
 described by Feay Beenabdino Sahagun '') : One had a border of gold , its field was coveired 
 with precious featherwork of many colours. From the lower half of its circumference hung 
 a fringe of Quetzalfeathers , with tufts and tassels, also of featherwork. Two other shields 
 were decorated with the highly valued light blue feathers of the xiuh tototl and each displayed 
 an annulet of gold in the centre of its field. Another, besides the golden annulet, had a 
 golden butterfly in the centre. 
 
 The anonymous writer of the text of the V. G. A. describes a shield (I. fig. 46) held 
 in the left hand of a "captain" as being "of a kind in common use amongst them — so 
 
 1) IcAZBALCETA , Coleccion de Documentos, vol. I p. 372. 
 
 2) Historia de las Indias. Decada II. libro VII. p. 185. 
 
 ^) Bbrnal Diaz, Historia Verdadera. Madrid 1632, f. 67. — Diego Godoy, Relacion. Historiadores 
 Primitivos. Madrid 1749 I. p. 167. 
 
 ••) Historia Antigua, ed. Mora Mexico. 1844. I. p. 215. 
 
 *) Petri Maetyeis, De Insulis nuper inventis. Basileae. 1521. 
 
 =) Apuntes iiistoricos sobre la Rodela Azteca. Anales del Museo Nacional. III. 282. 
 
 ') Historia de las cosas de Nueva Espaiia, book VIII, chap. XII. 
 
 35 
 
light that they sheltered themselves with great expedition under it and repelled the stroke 
 of the adversary and , with much dexterity , warded off blows." 
 
 The war-shields of the Mayas in Yucatan were like those of the Mexicans, being 
 according to Diego db Landa , "round , made of split bamboo closely interwoven, and covered 
 with deer-skin" % That they were also adorned with feathers is evident from the shield 
 (PI. I fig. 29) in the Maya D. C. 
 
 Orozco y Beeea 2) states "that the Mexican war-shields exhibited the distinctive 
 badge which was the prerogative of each military grade — in consequence its decoration 
 varied according to the rank , dignity or office of its possessor". An examination of the 
 exact nature of the decorations displayed confirms this statement and proves that the 
 designs they exhibit are never meaningless , merely decorative , or the result of personal 
 taste or caprice. Each military grade was marked by a certain costume accompanied by 
 its appropriate shield , and strict laws , rigidly enforced , regulated the use of these as well 
 as the painting of the face and body and the use of nose-ornaments and labrets of gold 
 or precious stones. The system of promotion was peculiar. As the wars waged by the 
 Aztecs upon the neighbouring tribes were avowedly for the purpose of procuring human 
 victims for sacrifice, the capture of an enemy, alive and uninjured, was regarded as the 
 deed of utmost merit and became the basis of personal advancement. All prisoners were 
 not, however, of equal value. This differed according to the tribe to which they belonged. 
 If we are to believe Sahagun^) the Huastekans (Cuextecas) were the least valued 
 as prisoners and the capture of 6 or even 10 of them did not entitle their captor to the 
 highest honors. On the other hand "5 prisoners from Atlixco, Vexotzinco and Tliliuh tepee 
 were sufficient to deserve the highest honors a^nd the title of quauhia^atl =^ guiding eagle." 
 The warrior who made two prisoners, (presumably in one battle) from. the above localities, 
 was regarded as extraordinarily brave and received , with other privileges , that of wearing 
 a recurved labret (tencoloUi or tezgacanecuilU) either of amber or of green chalcMhuitl. 
 The M. C. enlightens us on the subject of military advancement as follows. 
 A novice went forth to his first battle as a blank, so to speak. His face and body 
 were unpainted , his clothing was plain white and- his shield was a simple one of interwoven 
 strips of bamboo cane (PI. I. fig. 31). 
 
 After passing through minor grades , the marks of which consisted in different fashions 
 of wearing the hair etc. the novice attained the first great step in military rank when he 
 succeeded in capturing unaided one enemy. 
 
 Then he received publicly from the ruler, not only the privilege of painting his body 
 yellow, his face red and his temples yellow, but also the right to wear a coloured uniform, 
 a shield to match (fig, 3 I) and a nose-crescent. 
 
 The captor of two enemies reaped the reward of a more elaborate costume accompanied 
 by a gold yacametse and a shield decorated with feather pellets, similar to figure 40, but 
 with a brown field and a white border. Three prisoners, according to their respective 
 values deserved either the costume with a plain wooden? shield surrounded by a blue 
 border or a richer one with a shield displaying parti-coloured stripes like fig. 21 , with a 
 fringe attached to it. 
 
 *) Relacion, ed. Beasseue de Boubboubg, p. 172. 
 
 ^) Historia Antigua de Mexico I. 241. 
 
 3) Sahagun, Op. cit. book VIII. chap. 38. 
 
 36 
 
The brave who captured four prisoners subsequently paraded a black and white costume 
 and shield to match somewhat like fig. 27 PI. I or fig. 4a PI. 11. This latter, with differences 
 of colour, is pictured as carried by the captor of 6 prisoners and also by the war-chief 
 entitled Uitznahuatl. It was therefore an insigne of exalted rank. 
 
 The capture of 5 enemies merited a red costume and the parti-coloured quauhtetepoyyo^ or 
 eagle's leg shield (fig. l.I) An analogous shield, sometimes represented , is the ocetotefepo«/2/o = 
 ocelot's leg shield. Both are of special interest as the expression: "the daring eagles, 
 the daring ocelots" was employed to designate, in general, the sub-chiefs. With 6 
 prisoners the title Otonti^ a certain costume and shield fig. 43, I. were taken, but "he who 
 made more than five prisoners and otherwise distinguished himself, received as 
 marks of honor , the title Quachic and the Xicalcoliuhqui shield (2a and 3a. II) which , with 
 different colours , was also carried by the war-chief Tigocyahuacatl. 
 
 One of the four supreme war-chiefs, entitled TlacateccaU ^ carries, in the same Codex, 
 the Teocuitlaxapo =^ gold annulet shield (26.1). His coadjutor, Tlacochcalcatl is represented 
 with a shield of the same kind as fig. 40, I, but with 7 pellets on a yellow field and a 
 brown border. In the V. C. A. a "captain" carries the same, but with 5 pellets on a 
 yellow field, with a blue border. 
 
 The different war costumes and shields enumerated above are those most frequently 
 depicted in the battle scenes and pictures of warriors contained in Ancient Mexican MSS. 
 They figure also in that Ust of tributes paid to Motecuhzoma by the conquered provinces, 
 which forms Part. I of the same M. C. From this tribute-list we learn that no less than 
 579 of these martial costumes with shields were delivered every 260 days. These were 
 stored in the communal arsenal whose keeper was the Tlacochcalcatl "the lord of the house 
 of arrows" and were distributed by the supreme ruler at appropriate times. During the 
 eleventh month , Ochpaniztli , an annual assemblage of all the warriors and a distribution of 
 military insignia took place , which is graphically described by Sahagun book II. chap. XXX. 
 
 Other war-shields are figs. 7 and 9 from the B. MS. and fig. 25 from the S. MS. , 
 exhibiting an analogous division of the field as the wooden shield fig. 87, specified as such 
 in the V. C. 
 
 Shields which figure in groups of military armour are figs. 14 (T. R. 0.) 24, (Y. C.) and 
 38 and 41 , (V. C. A). The unique hexagonal shield fig. 39 , with the same star-shaped 
 decoration, is carried by a warrior in the V. C. A. 
 
 Another war-shield frequently represented in the Sahagun L. , MS. displays a mons- 
 trous face. The same motif, curiously conventionalized, (fig. 33) is shown in a Mexican MS. 
 dated 1520 belonging to the BiLiMEx-Collection (in Vienna). 
 
 Some other shields, intended for the use of head-chiefs only, are represented in 
 Sahagun's MSS. preserved at the Academia de la Historia, 
 Madrid, and have been placed within the reach of students by 
 Dr. Seler's late publication ^). Of these I reproduce fig. a. dis- 
 playing a peculiar lappet hanging from its centre, &, the 
 macpallo chimalli^ with a human hand and c, the tezgacanecuiUi 
 chimalli, exhibiting the curved labret, the wearing of which 
 was , as we have seen , the exclusive privilege of the bravest war-chiefs. It is interesting 
 
 ') Ed. Selee, Ueber Altmexlkanisclieii Federschmuck. Zeitschrift fiir Ethnologie, 1891. Heft 11. Seite 138. 
 
 37 
 
to find an instance of this shield having heen carried, as late as 1541, hy Don Francisco 
 AcAziTLi, a native chief, who alUed himself with the Vice-roy Don Antonio de Mbndoza,' 
 in fighting the Chichimecs. In his "Relacion" of the Campaign and Conquest he describes 
 his own shield as being of green feathers , with a gold recurved labret in the centre '). 
 
 Another shield mentioned and figured in the Madrid Sahagun MS. is the tozmiquisyo 
 chimalli or death's head shield and we find this carried by the head-chief or "emperor" 
 Tizoo in Duean's Atlas (fig. 11). 
 
 Tizoo's predecessor, Axayaoatl is pictured in Gbmelli Caeeei's Giro del Mundo (ed. 
 Malachin, Venezia, 1719, and the French ed. Ganeau, Paris, 1719.) with a shield displaying 
 a shell pendant to which we will revert (fig. a). Dr. Seler reproduces this identical picture 
 (op. cit. p. 137) and calls it , erroneously , the portrait of Nezahualcoyotl , King of Texcoco. 
 His conclusions concerning the war costume of Texcbcan lords, being based upon this mis- 
 take, are consequently void. 
 
 The foregoing rapid survey of military shields will have conveyed a general idea of 
 their kind. In order to obtain a clearer understanding of the general import of some of their 
 decorations we will now examine a curious series of shields of one kind which do not 
 properly belong here, as they pertain to the 10 Tochtli-gods represented in the N. L. MS. ^). 
 Nine, of these gods carry the same kind of shield that is likewise figured as that of the 
 "god of wine". (Herrera Decade V, frontispiece). The fields of these are subdivided as 
 in fig. 12. PI. I. A glance at a face of one of the gods shows that the shield reproduces 
 exactly, not only the peculiar painting of the face, but also the gold crescent-shaped nose- 
 ornament worn (fig. 45a, PI. I). The tenth shield however differs in as much as it is parti- 
 coloured (fig. 45) and, strange to say, in this single instance, the entire body of the Tochtli 
 god is also particoloured, gray and red, whereas the bodies of the other gods are of a 
 single colour. 
 
 These instances reveal such a surprisingly close connection between the decoration of 
 a shield and that of its owner , that one is naturally led to infer the probability of similar 
 agreements in other cases. It is with renewed interest, therefore, that we revert to 
 some of the military shields already enumerated and re-examine the particoloured (1, I) and 
 those with a triple division of the field recalling the shield of the Tochtli-goAs (3 , 5 , 7 , 
 25, 33, and 37). "We -are reminded of the fact that shields 3, 5 and 27 are pictured in 
 Mendoza as being exact matches, in colour and design, to the war-costumes to which 
 they belong. 
 
 The recurved labret seen on shield c (text-illustration) acquires new significance from 
 the surmise that it is the image only of a tencoloUi actuaUy won and worn by the pos- 
 sessor of the shield. "We finally infer that, in all probability, the gold crescents on shields 
 4a, n and 30, I, are also the records of gold nose-crescents earned by deeds of extraordinary 
 valour. In the M. C. we find that a nose-crescent pertained to certain costumes, such as 
 that matching shield 5. There are several pictures in the L. T. ») of the latter with a 
 single crescent on its field. The usual number is four, as on shield 4a, 11 — but on 30, 
 I - no less than ten are depicted. It is most interesting to ascertain thus that, simul- 
 
 1) IcAZBALCETA. DocuHientos. II. 307. 
 
 2) This valuable and hitherto unpublished MS. is preserved at the National Library, Florence. I am 
 preparing its publication in facsimile and hope to present this to the meeting of the International Congress 
 of Americanists during the present year. 
 
 ') In Mexico a trav6s de los Siglos. I. pp. 884, 885 and 887. 
 
 38 
 
taneously with the knights of the Old World, the Mexican warriors used their shields to 
 "obtrude the blazon of their exploits upon their company". 
 
 But nothing betrays more wholly the fact that each mihtary shield was made to 
 carry the boastful record of personal achievement than the Nahuatl name for gala-shields: 
 totopchimalli. This word , which I' came across in the untranslated text of chap. XIX of 
 Sahagun's Historia de la Conquista L. MS. — is derived from the verb totopalitoa 
 which means: "to blazon or proclaim one's own praise". One cannot but realise how 
 admirably, in many lands, shields have been made to fulfil this purpose. 
 
 But to revert to the yaca-metze or nose-crescents. There were two forms of these , the 
 plain, smooth, gold ones = the teocuitla yaca-metze worn by the warriors, and those with 
 peculiar recurvations and either a smooth or scolloped edge (figs. 45 and 12, 1). The recurved 
 nose-ornament was, as Dr. Selee justly observes, the characteristic attribute of the 
 Tochtli-gods, so much so that its representation alone sufficed to convey, ideographically , 
 in picture writing, the word octli = pulque. 
 
 There are two names for this type of nose-crescent in Sahagun's Nahuatl text : ') the 
 yaca-uicole ., literally = the recurved nose (orrxament) and yaca-coyunqui ., literally = the 
 perforated or open-work nose (ornament), not the curved or crooked one, as Dr. Seleb 
 translates. In these instances we have the word yaca = nose used to express, by syncope, 
 the word yaca-metztli = nose-crescent. In Sahagun's Nahuatl chapter just cited from, the 
 shield carried by one of these Tochtli-gods is named y yacal chimalli. As the identical god 
 is figured in the N. L. MS. with the shield fig. 45 , displaying an unmistakeable yacametze , 
 I am inclined to think that this name should be read: y yaca{metze) chimalli^). In another 
 portion of the above chapter the characteristic shield of the TocMli-goAs, is designated by 
 the more general term ometochchimaUi and its pictures in the Madrid and L. MS. though 
 badly drawn and incomplete, agree in the main with those in the N. L. MS. 
 
 Leaving the ometoch or yaca chimalli of the Tochtli-gods we will revert to military 
 shields by^ examining that of HuiTZHiOPOCHTLi , the deified hero and war-god. He is usually 
 represented holding the shield studded with feather pellets, with which we are already 
 familiar (fig. 40 I). I am inclined to believe that these bear reference to the well-known 
 myth of HuiTziLOPOCHTLi's origin from what is termed, in Sahagun's Nahuatl text, an 
 ihuitelolotli = small feather pellet^). His shield is, indeed, mentioned as the teueuelli or 
 the ihuiteteyo = feather-pellet shield. It is described in detail in the hitherto untranslated 
 Nahuatl text of Chap. XIX (L. MS. Historia de la Conquista) in the account of the insignia 
 with which the war-god's idol was decked. The text says that it was: "an otlachimalli , 
 
 1) Bin Kapitel aus dem Geschichtswerk des P. Sahagun, in VerOfFentlichungen aus dem Koniglichen 
 Museum fiir Volkerkunde. Bd I, Heft 4, p. 159. 
 
 2) Had Dr. Sblbb had the opportunily of seing this illustrations , instead of Sahagun's carelessly drawn 
 ones , he would not have disregarded and discarded the first letter of the word and translated the name as 
 acal-chimalU the boat-shieid , arguing that this might either mean , the shield with a boat on it or the boat- 
 shaped shield, probably the latter, "as the Aztec boats seem to have been rather square." 
 
 Another of Dr. Seler's translations which I cannot accept is that of the word Ghalchiuhtenteli as "the 
 emerald head-band" (op. cit. pp. 143 and 167). The word surely stands for Chalchiuhtentetl , meaning the 
 emerald labret (from tentli — lip and tetl — stone) and it occurs thus in the Nahuatl text of the Laurentiana MS 
 Chap. 26, book VHI. 
 
 3) Laurentiana MS. book III chap. I. Having studied this MS. during several months I feel it incumbent 
 upon me to correct two misstatements about it made by Dr. Seler (Oompte Rendu du Congres des Am6ri- 
 canistes. Berlin 1890 p. 90). Firstly : The MS. consists not of two , but of three bound volumes. In the 
 second case: there is not a single illustration to book VIII, chap. VIII which Dr. Seler refers to as being 
 accompanied by illustrations of the mantas described therein. 
 
 39 
 
- 7 - 
 
 (cane-shield) made of heavy bamboo cane and that it had, in four places, adornments of 
 feathers, of bird's down, called teueuelli." 
 
 This passage testifies that the somewhat singular and probably corrupt word teueuelli 
 may be a synonym of iuiteteyo^ merely referring to the decoration on the shield, as do 
 all other names of shields ')• 
 
 Now the very fact that a certain pattern of shield was the war-god's special attribute 
 may account, on superstitious grounds, for its extended use as a favorite military emblem. 
 We have seen how the colour of its field and border differed according to the rank of the 
 warrior who had earned the privilege to carry it. In the N. L. MS. the shield held by 
 HuiTziLOPOCHTLi displays 8 pellets and four red spots on a white field, with a blue border 
 and a red and white fringe. In the more recent Atlas Duran, the Y. C. A. and the 
 T. R. C. , it is figured with from 5 to 8 pellets and the traditional emblematic colours 
 of the god's habiliments are departed from. — In the C. M. the shield fig. 40 I is depicted 
 on each page of Part II with spears and an atlatl^ as a symbol of Conquest. 
 
 HuiTzn^oPDCHTLi's brother Tezcatlipoca carries the same in the Atlas Duean and in the 
 N. L. MS. , where it has seven pellets on a white ground and a blue border. In the same 
 MS. another picture shows him with a square banner := quachpantli displaying 5 pellets on 
 a gray field. In the Sahagun L. MS. Tezcatlipoca's shield with 7 pellets, is traversed by 
 two cords which are also visible in fig. 22 , I from the C. B. The field of this is partly 
 hidden by a bird's head which does not really belong there. 
 
 Togi "the mother of the gods", whose feast was celebrated in the war-god's temple, 
 holds , in the N. L. MS. , his shield , with 5 pellets and a scarlet border. 
 
 Otonteguhtli and Atlaua, both militant gods, are pictured in Sahagun's Madrid MS. 
 with the same. In the case of the latter the field is parti-coloured red and white. In the 
 N. L. MS., it is held likewise by the human victim personifying Otonteguhtli. 
 
 There is another military shield of the Mendoza collection associated with represen- 
 tations of a deity, (figs. 2a and 3a, II) being held by Yiacateouhtli , the god of merchants in 
 both Sahagun MSS. We have seen that this shield pertained to the military rank of 
 Quachic or Tigocyahuacatl. But the god of merchants is pictured with the manta and 
 head dress of a warchief of the rank of Tlacateccatl , and this martial costume is explained 
 by Sahagun who asserts that "the merchants were in reality captains and soldiers who 
 established traffic in hostile regions by force of arms and strategy and also made prisoners" 
 (book IX chaps. I to VI). 
 
 The rectangular design on his shield is termed ''xicalcoliuhqui" and such a shield, 
 with a fringe of quetzal feathers, is named, in the tribute list published in the Lorenzana 
 ed. of Cortes' letters, a quetzalxicalcoliuhqui chimalli. 
 
 This primitive design was a favorite one in Ancient Mexico. Its use on wearing 
 apparel seems to have been restricted to the chiefs. In the quaint pattern book contained 
 in the N. L. MS. several varieties of the design are given, as having been woven in the 
 mantas worn by the chieftains during feasts. It would transgress beyond the limits of the 
 present subject to discuss this interesting pattern. 
 
 ') Dr. Seler however has translated the words "chimalli teueuelli" by: ^Destruction , that is his 
 (HuiTziLOPOCHTLi's) Shield", op. cit. pp. 118 and 123. He supports this fanciful version by merely suggesting 
 "that the word teueuelli may be related to the verb ueloa, to destroy". I cannot but condemn this free 
 translation as positively misleading, for it introduces an allegorical figure of speech entirely unprecedented 
 and out of keeping with the context. Besides, the inappropriateness of the name „Destruction" for a 
 defensive piece of armour , is strikingly obvious. 
 
 40 
 
- 8 - 
 
 We will now examine another quasi-military shield, that of the god Xipe or Totec 
 which is described by Sahagun as having red circles = Tlauhtecuilacachiuhqui. 
 
 It figures with these in the V. C. A, in Duean, in the Sahagun MSS. and in the N. L. MS. 
 In the latter this shield is also held by the human victim clad in Xipe's raiment, who was 
 tied to a great stone and obUged to defend himself, against the attack of a warrior, 
 until he succumbed finally. The latter, clad in an ocelotl-hide , the insignia of military rank, 
 carries the peculiar shield with tri-partite field, figs. 10, 36 (cf. 23, 42) I. The outer 
 division displays the scarlet rings of Xipe's shield — that nearest the ocelotl-warrior is 
 covered with ocelotl-skin. A triangular section representing water = atl, divides these. 
 We are told that it was the custom for the warrior who vanquished the victim to kill 
 and flay him and wear his skin and costume in the ensuing religious festival. There are 
 pictures representing the victor thus arrayed, as the god Xipe's living image, carrying the 
 triparted shield. According to Dr. Seler's interesting identification Motecuhzoma is actually 
 represented in this garb in the V. C. A. We are indebted to the same scientist for publishing 
 a fine picture of the tripartite shield from the Aubin Tonalamatl and an accurate 
 drawing of the group of armour carved on a great stone near Cuernavaca, Mexico, 
 which was first illustrated by Dupaix, textfig. d. The shield of this 
 group resembles fig. 10, I, closely and there can be no doubt that 
 it also represents the shield of the victor at the feast of Xipe. But 
 in the middle of the triangular piece of wavy water a hieroglyph is 
 sculptured which proves to be identical with that employed in the 
 M. C. to express the name of the locality Chalco and that of Chalco- 
 Atenco, textfig. e. It is the conventional image of the precious green 
 stone, Chalchihuitl and Orozco y Berra states that this hieroglyph was 
 employed to express , ideographically , the name of the town and province 
 Chalco or the tribe of the Chalcas. i) 
 
 The undoubted identity of this sign and that on the Cuernavaca 
 shield refutes of itself Dr. Seler's statements that the hieroglyph repre- 
 sents a mirror and that consequently it may express, ikonomatically , 
 one of the many titles of the god Xipe, that of Tlatlauh Tescatl = the 
 red mirror! 
 Postponing further discussion of the Cuernavaca Stone we close, with Xipe's shield, 
 the list of shields visibly connected with the military life of the Ancient Mexicans. For, 
 with the exception of the shields of the Tochtli-go&s all we have examined pertain to 
 military hero-gods and their followers, or serve as badges of personal distinction. 
 
 Now the shields pertaining to different gods might, under circumstances, become 
 dance-shields. Sahagun recorded how living representatives of deities, decked with their 
 insignia, performed solemn dances "flourishing shields" which, no doubt, exhibited the 
 emblematic device of the deity in whose honor the feast was given. We are not informed 
 whether other participants in the dance carried the same or different shields and Sahagun 
 does not mention dance-shields of any sort in his chapter "on the dances of the chiefs 
 and the things pertaining to them." 
 
 On the shields of the water and rain-god Tlaloc and his kindred deities, whose entire 
 raiment is more or less emblematic, a water-lily, in some cases on a green field, is dis- 
 ') See PEfiAFiEL, Nombres G-eograficos de Mexico. Text pp. 103 and 104. 
 
 11 
 
- 9 - 
 
 played. (Figs. 4 and 13, from Sahagun MSS.). The goddess Ciuacoatl, in the N. L. MS. 
 carries her "quauhpacMuhqui cMmalli" = the shield inlaid with eagle feathers , (fig. 19) showing 
 five eagle's feathers in a row , enclosed by a peculiar ribbon — of paper ? An equal number 
 of feathers finishes the end of her head-dress which hangs down her back. Besides 
 Ciuacoatl, three other goddesses are described, in the Sahag-un MSS., as carrying this shield. 
 Its representations in these MSS. are so defective that, notwithstanding its different 
 name, Dr. Selee identified it') with the quauhtetepoyo chimalli, the military shield already 
 described, with an eagle's leg (fig. 1,1). A comparison of fig. 1 with fig. 19 prove this 
 identification to be a mistake. The death-goddess , Mictlancihuatl , who is represented with 
 a skullmask in the Bologna C. p. 18 , carries a shield displaying cross-bones on a red field (6, 1). 
 
 In further cases the decoration of the shield corresponds to or repeats some portion of 
 the god's apparel. Both Paynal and Xiuhtecuhtli wear ornaments inlaid with turquoises 
 and their shields usually correspond. There are frequent representations of turquoise 
 mosaic shields in the Codices , those in the T. R. C. (cf. V. C. A.) being specially interesting 
 (8 and 28, I). 
 
 These are described in the text as xiuh chimalli = turquoise shields and are represented 
 as surrounded by a row of small balls. I have already drawn attention to the fact that 
 this was but the conventional method of expressing that an object was studded or incrusted ^). 
 Xiuhtecuhtli in the S.MS, carries the gold pellet shield, teocuitlateteyo chimalli (fig. 16) and, 
 in the IST. L. MS. the peculiar shield (fig. 20) with precious stones or turquoises. 
 
 Quetzalcoatl's shield usually displays his characteristic emblem, a peculiar shell orna- 
 ment, the ecailacatz cozcatl (fig. 44, I). In some representations, the god, wearing the 
 symbohc ornament suspended around his neck, carries a shield with a cross, the Mexican 
 symbol of the wind fi'om the 4 quarters (32 , I from N. L. MS.). 
 
 A second instance of a shell-pendant reproduced on a shield is that already alluded to , 
 in G-EMELLi Cabebi's work (textflg. /".). 
 
 The identical pendant is represented as worn transversely three times in the N. L. MS. 
 (textfig. g.). It hangs loosely from a cord in the B. MS. pp. 5 and 60, (textflg. h. & i.). A smaller 
 
 pendant, of the same sort, hangs from the ear in the latter MS. p. 55 and in the T. R. C. I. p. 6. 
 From the way in which the terminal spiral of the conch shell is drawn in the B. MS. pp. 15, 
 25 and 34, I am inclined to believe that the pendant may have been an oblique section of 
 this shell. In the N. L. MS. the identical pendant , suspended to a piece of red cord figures 
 
 ') Oompte Kendu du Congres International des Americanistes. Berlin 1890 p. 
 ■) Pbabody Museum Papers III. p. 26. 
 
 42 
 
- 10 - 
 
 does likewise Quetzalcoatl's ecailacatz coscatl) as a design on one of the mantas worn by 
 the chiefs in their dances (textfig. h. See opposite page). The corresponding text terms it: 
 "el oyoyl con su cordel" = the oyoyl? with its cord. The word oyoyl is not contained in the 
 dictionaries and I strongly suspect that it is corrupt and misspelt, like many other names 
 in this MS. I can offer no explanation of it. 
 
 IxTLiLTON, also a Tochtli-goA, carries what is termed by Sahagun the tonallo-chimalU , 
 exhibiting four yellow balls with red perforations (fig. 15, I. N. L. MS.). These four balls, 
 placed so as to form a square , are the symbols of Ixtlilton and Maouilxochitl both patrons 
 of games. In the N. L. MS. Ixtlilton who wears a similar ball as an ear-ornament, is 
 preceeded by an attendant on whose garments and copal-bag the 4 balls are repeated. 
 In the L. MS. MACuiLxoomTL displays them on his shield and banner, strung, as 
 beads, on a string. I cannot accept Dr. Selee's statement that these balls represent 
 the four beans with which the popular game patoUi was played. In the N. L. MS. , which 
 contains a fine picture of the game being played, the beans used are represented in the 
 familiar conventional manner employed in the picture writings. Besides , Sahagun distinctly 
 states that the four tonalU on Ixtlilton's shield were stones. (1. 15). Claviger'o (op. cit. p. 237) 
 moreover describes the game as follows: "The surface of a mat was divided into squares 
 by means of painted lines — on this the players threw, instead of dice, some large 
 kidney-beans with marks on them. According to the way these fell, the players placed or 
 removed certain small stones in the corners of the squares and he who first placed 
 three stones in a line was the winner." 
 
 I conclude therefore that the tonallo may have been the stones used in the game and 
 that they were perforated and carried on a string for safety and convenience. Indeed "in 
 the picture of the game, contained in the Atlas Dxtean, 4 beads, strung on a knotted cord" 
 lie next to one of the players. Postponing a closer examination of the probable symboUsm 
 attached to the tonallo^ it suffices for our present purpose to register the fact that they 
 are the characteristic symbols of two gods and therefore figure on their shields. In another 
 picture of the god Maouilxochitl = five roses, we find an allusion to his name on the 
 shield of his attendant, (fig. 17) which exhibits a closed fist which is sometimes quoted as 
 expressing the numeral five. 
 
 Having now passed in review the most interesting representations of shields preserved 
 in Ancient Mexican Manuscripts and acquired, through them, an understanding of the import 
 of some decorations, we will refer to the detailed descriptions, by Spanish eye-witnesses, 
 of shields which were actually forwarded to Spain by the Conquerors. 
 
 In the Spanish Inventories which have fortunately been preserved i), we find the 
 records of over 150 shields of featherwork, 24 inlaid with turquoise mosaic and 40 of gold 
 and silver, which were forwarded, between, 1519 and 1525, by Cobtes to Charles V. or 
 as "gifts to be distributed to churches, monasteries and private individuals". 
 
 From the Anonymous Conqueror we learn the valuable fact that the majority 
 of shields that reached Spain were gala-shields, "intended for display only at feasts and 
 dances" ^). He warns his readers not to mistake these for war-shields , a warning to be 
 
 1) Memoria de las Joyas etc. remitidas al emperador Carlos V por D. Hernando Cortes. 1519, published 
 in Clavigero's Historia. ed. Mora. Mexico. 1844, p. 309. 
 
 Also Inventories contained in "Documentos In6ditos del Archive de Indias", tomo 12. pp. 318 and 329. 
 ^ Op. cit. lib. n. cap. XXVI and Ub. IX, cap. XV. 
 
 43 
 
- 11 - 
 
 borne in mind whilst examining the descriptions of the shields enumerated in the old 
 Inventories. 
 
 But very few of the designs on the numerous shields described in the Inventories, 
 are familiar to us. We readily recognize a shield "with an eagle's claw, worked in gold 
 on a blue field" (cf. 1, 1) and one with a butterfly in red and gold (cf. 14, 1). We are struck 
 by the agreement of the following description with the shield represented with Huitzilo- 
 pochtli or his living image in the N. L. MS. (fig. 30, I). "A shield , half its field blue with 
 crescents and bars of gold; the other half red, without featherwork, with two half circles 
 of gold". The picture reveals that the crescents and half circles of gold, enumerated by 
 the Spanish scribe, were, in reality, nose-crescents. 
 
 We find single points of resemblance between "a square shield, blue with bands of 
 red and gold", and fig. 2, I. Or between „a green shield with a cut ruby in the centre and 
 certain lacings of blue and gold" and fig. 34 , I. 
 
 We can further note a certain analogy between some of the patterns described and 
 those we are acquainted with. 
 
 For instance : a shield „with certain bars of gold and what are like shells" and two blue 
 shields, each "with two bands of gold and 4 gold shells", cf ia II? Six shields with a 
 disc of gold covering the whole field, which may be compared with the "shield of gold" 
 contained in the Tribute List, C. M. I. 48. 
 
 But then all sense of familiarity ceases and we face an entirely strange set of designs , 
 so complex and varied that any attempt to explain them , with our present inadequate 
 data, must be reUnquished. They forcibly convey one rather discouraging lesson to students 
 of Ancient Mexican civilisation , namely : what a very imperfect glimpse of it can , after 
 all, be procured through the Codices and Spanish chronicles. After ransacking these, for 
 instance , and collecting a limited number of shields with comparatively simple designs, here 
 we ascertain, through the chance preservation of a few old inventories, the existence of 
 far more elaborate shields, with remarkable designs, of which no trace is contained in the 
 native MSS. and the accounts of the Spanish writers. — This absence of testimony can 
 scarcely be due to the fact that these shields were unique or of rare workmanship , for , in 
 a single inventory , we find no less than 25 shields described with the same design , namely : 
 
 A serpent of gold and feathenvork , in different combinations of colour — the most frequent being: 
 a blue serpent on a red field or vice-versa. 
 
 Nine other shields, of different colours displayed „monsters" on their fields — in one case the latter 
 'was „green and the monster's body was of gold. Its face had some bands, there were gold shells around 
 the head, which was also of gold". 
 
 Two shields displayed , „on a red field , the head of a monster . made of gold and feather- work". — 
 Another, with a red and yellow field and a green band across the centre bore "four monsters' heads of 
 gold and featherwork". 
 
 One shield "was red, with a blue field, in the centre of which was a head of gold from which fiery 
 flames were issuing." 
 
 Three shields, one of which had a yellow border, exhibited, on. a blue field, "a man in the centre, 
 worked in gold and feather-work." y 
 
 Other shields displayed owls'heads, birds or insects, such as '^a large bee of gold and featherwork" 
 a single butterfly or several. Three shields had a large blue and gold grasshopper on a red or yellow field. 
 
 These may have been used at the feast called Atamalqualiztli described by Sahagun, 
 during which a dance was performed and all present were masked as animals, birds, or 
 bees and other insects. 
 
 44 
 
- 12 - 
 
 Analogous shields to the above are enumerated thus in the list of the presents intended 
 for Chaeles V. but which remained in the Azores: 
 
 "62 shields worked in green variegated featliers , witli many monsters and other things made of gold , 
 of strange workmanship." 
 
 This same list contains the following interesting descriptions of shields inlaid with 
 precious stones such as Bernal Diaz records as having seen in Motecuhzoma's arsenal 
 (op. et loc. cit.): 
 
 ^ "A shield of stone mosaic, with a border of feathers, handles of gold and a fringe of long green feathers. 
 ■^/ A shield of blue mosaic work with a border of gold. 
 
 V A shield of stone mosaic, with a border of blue and red feathers. 
 
 V A shield inlaid with mosaic and shells, surrounded by a border with large and small bells attached 
 as pendants." 
 
 Quite a number of such valuable specimens of native art were sent to Spain. In the 
 Inventory dated 1519 are entered: 
 
 "16 shields of mosaic-work with fringes of coloured feathers hanging from them, and a wide board 
 with angles, (tabla ancha esquinada) inlaid with stone mosaic, in the centre of which was a cross formed 
 of circles. This (shield) was decorated with coloured feathers and hned with a skin of the colour of marten 
 skins." 
 
 DiEGO DE Soto presented Charles V with a "large shield with crescents, in mosaic 
 work, with much gold." 
 
 Gold , silver and silver-gilt shields , whose weight is given in the Inventories , were 
 also sent to Spain between 1519 and 1525. Some of these were massive, with handles 
 of gold and seem to have been copies of European metal shields, made by native goldsmiths 
 for the Conquerors. 
 
 The most remarkable and interesting shields described in the inventories remain to be 
 discussed. Foremost among these is one "of turquoise mosaic surrounded with Ijanging 
 silver bells. Its centre displayed a sacrificed human victim , made of gold , from whose open 
 breast a stream of blood flowed." 
 
 The same ghastly design was likewise reproduced, in feathers and gold, on another 
 shield and both were taken by Diego de Soto to Charles V. 
 
 It is obvious that these shields pertained to the religious cult in which the -rite of 
 human sacrifices was the most prominent feature. Sahagun describes, in one instance, the 
 solemn rites proceeding a human sacrifice, during which the priest took the shield from 
 the victim and held it aloft — after which the victim was led to death (book II cap. XXI). 
 Heeeeea (Dec. Ill hb. II) relates that: "the dignity of head-sacrificer was supreme and 
 "much esteemed and was inherited by primogeniture. He who opened the breast of the 
 "victim was reverenced as high priest and the name of his dignity was Papa or Topiltzin". 
 A more appropriate badge of office than the above shields, for a Topiltzin, can scarcely be 
 imagined. 
 
 A second shield, of unusual interest is that sent by Cortes to the Comendador 
 mayor, Hernando de Vega, for it displayed the traditional arms of Mexico in use to 
 this day 1). "It had a blue field, in the centre of which was an eagle made of feathers. 
 Its beak and claws were of gold and it held a serpent in its gold beak." 
 
 1) See Orozco t Beera op. cit. I p. 243 and Jose Fernando Ramirez: "Armas de Mexico", Dice. Univ. 
 de Hist, de geog. art. 
 
 45 
 
- 13 
 
 Now Mr. H. H. Bancroft has stated, upon whose authority, is not known, that 
 MoTECUHZOMA "whon he went in person against the enemy, was distinguished from his 
 retinue by a shield upon which was displayed the royal coat-of-arms in feather-work" 
 (op. cit. p. 404). Other writers testify that it was the custom for the military leader to 
 carry the ensign of his people (see Obozco y Beeea op. cit. I. 243). Accordingly it would 
 have been Moteoxjhzoma's exclusive privilege to carry a shield upon which the eagle 
 devouring the serpent was displayed — an inference that invests the shield described in 
 the inventory with particular interest. 
 
 The peculiar combinations of disconnected objects on other shields seem to prove that 
 some name or title, was expressed, in picture writing, upon them. 
 
 Thus one shield had, "in its centre, an arm of burnished gold and featherwork and 
 two monsters of gold". Another, with a blue ground, displayed" three gold feathers and, 
 above these, some flowers of feathers and gold." 
 
 One was red, „with a circle of gold in its centre above which was the mouth of a 
 serpent." Then we find entries of: 
 
 "A blue and red shield, with two hoops of gold and a gold eagle in the centre." 
 
 "A blue and green shield with stripes and , in the centre , an eagle of feathers — its body is of gold 
 marked like the shell of a turtle. 
 
 "A blue and red shield with a large disc in the centre and six gold birds around it." — Another, with 
 "a green and red field had 3 birds of gold and featherwork." 
 
 Finally there was a blue and green shield with a gold sun and other designs. 
 
 A curious instance tending to confirm the use of picture-writing on a shield is contained 
 in the Lienzo de Tlaxcalla'^). It exhibits a monstrous face strangely composed — 
 , the eyes being depicted on the palms of severed hands (textflg. I.). This shield 
 'is represented as carried by the leader of the Tlaxcallan forces accompanying 
 Cortes on his way to Tetzcoco. It is remarkable to find that the name of 
 the Tlaxcallan ruler, Maxixcatl is expressed in another portion of the same 
 pictorial record by the hieroglyph composed of an eye on the palm of a hand 
 and water , yielding the elements ma — ix — atl from maitl = hand , ixtli := 
 eye and atl = water (textfig. m.). This hieroglyph is painted above the head of 
 "*' Maxixcatl, in the scene representing the arrival of Cortes in Tlaxcalla. It 
 
 may therefore be 'safely inferred that the eyes and hands on the shield were meant to 
 express the same phonetic elements. 
 
 A remarkable shield, minutely described by Gomaea 2) , next claims our attention. 
 "It was made of wood, covered with leather and was surrounded by brass? bells. A 
 plate of gold was in the centre , on which Huitzilopochtli , the god of battles , was sculp- 
 tured. In an equilateral cross there were four heads viz. of a lion? tiger, eagle and a bird 
 of prey like a buzzard, made of their real feathers and skin." It is evident that this 
 description was written by an eye-witness, for the details enumerated are too typical not 
 to be exact. 
 
 Undoubtedly this shield pertained to the presents sent by Motecuhzoma to Coetes, for 
 
 we find it entered in the Memoria of the first gifts, sent by the latter to Chaeles Y, in 1519: 
 
 "A large shield of featherwork, lined with the skin of some spotted animal. In the centre of the 
 
 >) See Chavebo Mexico a traves de los Siglos , pp. 882 and 890. 
 
 ■) Historia de las Conquistas de Heenando Coetes. ed. Bustamante, tomo I p. 64. 
 
 46 
 
- 14 - 
 
 iield is a plate of gold with a native design upon it. - There are four half circles on its edge which , 
 together, form a cross". 
 
 According to Sahagun ^) two remarkable shields were sent by Motecuhzoma to Cobtes. 
 One belonged to the insignia of Huitzilopoohtli's high-priest and "was large, surrounded by 
 a border of precious stones. It's field was covered with bands of gold traversed by bands 
 of pearls and in the spaces of the net- work thus formed, there were small gold frogs? 
 (zapitos). This shield had a fringe, and a banner, of precious feathers, was tied to its 
 handles" ^). The Nahuatl text (L. MS.) does not include either the border of precious stones 
 or the "zapitos". 
 
 The use of pearls in decoration is confirmed by Gomara (op. et loc. cit.) who enumerates : 
 "24 showy shields, of great beauty, decorated with gold, featherwork and pearls." 
 Fray Bartolome de las Casas who saw the presents sent by Cortes on the same day 
 that the Emperor received them, at Valladolid, in 1520, also describes: 
 
 "Many shields made of thin , veiy white sticks , — these were ornamented with feathers or with discs 
 of gold, or silver and some small pearls of irregular shape''. He adds that it is not possible to 
 express in writing the artistic beauty, richness and elegance of these (shields)." 
 
 The second noteworthy shield , belonging to the insignia of the god Quetzalcoatl , is 
 very briefly described by Sahagun as being surrounded by a border of feather-work , with 
 a gold circle in the centre and a long fringe of Quetzal-feathers. — One is almost tempted 
 to identify this with the elaborate shield described in the Inventory of 1519, as the cross 
 was Quetzalcoatl's emblem and is often depicted on his shield. 
 
 Having now reviewed the records of the many native shields that were forwarded to 
 Europe, let us muster those that have survived the ravages of time. Hitherto it has been 
 generally supposed that three feather shields only, were in existence at the present day. 
 
 Two of these are preserved at the Royal Museum of Antiquities, in Stuttgart. 
 
 In 1884 Ferdinand v. Hoohstetter published, for the first time, their illustrations, 
 which I reproduce, (figs. 2 and 3, II) and the following description furnished by Mr. L. Mayer , 
 the Custodian of the Museum : 
 
 "The larger shield (2, II) measures 75 cM. across, the smaller (3, II) 71 cm. 
 
 Both are circular and have a foundation made of hard flattened strips of wood, about 3 mm. thick, 
 held together by very fine cords , regularly interwoven , reaching from one side of the shield to the other. 
 
 Pour round sticks (12 mm. in diameter) made of a light hard wood cross the foundation horizontally. 
 A square piece of leather, to which leather handles are attached, is tied to these horizontal sticks. On the 
 outer side of the shield the foundation is covered, firstly, with a tough, thick parchment. The surface of 
 this is ornamented by large and small feathers in their natural colours, black, red, yellow, green and blue, 
 closely glued together. The shield is surrounded by a border about 15 mm. wide , consisting of a woven 
 vweath of small tassels made of feathers, most of which are moth-eaten." 3) 
 
 The catalogue states that these shields were transferred to the Museum in 1809 from 
 the old Benedictine Abbey at Weingarten, Suabia. It would be interesting to 
 ascertain their previous history. Both shields exhibit the xicalcoUuhqui design and are, 
 in comparison to others, plain and unadorned. Fig. 3 closely resembles the military chimalli 
 
 1) Historia de la Conquista, cap. IV. Laura ntiana MS. 
 
 ^ Among the presents taken to Chables V by Diego de Soto is likewise entered "a shield of gold, to 
 which a banner and 3 spears with obsidian points are attached" — an interesting detail, as numerous 
 pictures reveal that it was customary to carry the shield, banner and spears together in the left hand. — cf. 
 Peabody Museum Papers III, text to Plates II and III. 
 
 3) Ueber mexikanische Rehquien (Denkschriften der Kais. Akad. d. Wiss. zu Wien XXXV Band 1884). 
 
 47 
 
- 15 - 
 
 contained in the List of Tributes (3a 11) whilst Fig. 2. , with a circle on the field , recalls 
 that carried by the merchant god Yiacatecuhtti ^ in Sahagun's Laurentiana MS. (2a II). 
 
 We have seen that the use of this pattern of shield was the exclusive privilege of 
 the war-chiefs entitled Tlacateccatl ^ Quachic and TigocnaJmacatl. The extent of its use may 
 perhaps be surmised from the fact , recorded in the List of the C. M. : that 88 such shields 
 were annually levied as tribute. Similar ones may, moreover, have been manufactured by 
 the Amantecas of Tenochtitlan. 
 
 The third shield which has been described, is that now preserved at the Museo 
 Nacional, City of" Mexico. A halo of modern interest surrounds it as it was trans- 
 ferred hither in 1865, from the Emperor of Austria's private collection of armoury, at the 
 request of his brother, the unfortunate Emperor Maximilian of Mexico. The latter shared 
 the. belief that the shield had belonged to Motecuhzoma, indeed, in the official documents 
 of transfer, it is specified as "Montezuma's shield". 
 
 In a most interesting essay, the late A. NuiiEz de Ortega has carefully traced the 
 history of this and another shield (which is possibly still preserved in Vienna?) and proven 
 that, previous to 1794, they belonged to -the Royal Collection of Armour at Brussels i). 
 Both were reputed to have belonged to Montezuma — but so were certain suits of armour 
 in the same Collection, which have recently been identified as Oriental? One fact however 
 seems certain: that our shield was among the presents sent to Chakles V by Cortes in 
 1519. These reached the Emperor whilst he was leaving Spain for Flanders, and some of 
 them doubtlessly accompanied him to Brussels. 
 
 Our illustration (II fig. 4) is a reproduction of that published in "Mexico h traves 
 de los Siglos". As A. NuiiEz de Ortega justly remarks, it conveys an erroneous 
 impression of the venerable relic, whose actual state, as I can testify, is one of extreme 
 and faded dilapidation. 
 
 Like the Stuttgart specimens it is made of cane , covered with the skin of some animal , 
 to which but a few sparse feathers still adhere. It is quite evident, however, that the 
 shield is one of the kind pertaining, as we have seen, to the rank of war-chief Huitznahuatl. 
 Like those depicted in the C. M. (fig. 4a), it displayed at one time, four gold nose-crescents 
 whose vacant places are visible in the illustration. This type of shield was in surprisingly 
 extensive use , for the Tribute list records that 397 shields like fig. 4a were levied annually, 
 that is to say , every 260 days. The foregoing facts effectually dispose of the supposition 
 that the shield was Montezuma's , for , unquestionably , the supreme ruler of Mexico could 
 not have used of insignia pertaining to an inferior rank. 
 
 With the Stuttgart and Museo Nacional specimens the list of known Ancient Mexican 
 shields has hitherto been considered complete. 
 
 I take great pleasure in drawing attention to the existence of a fourth specimen and 
 in publishing its description and illustrations for the first time. 
 
 A fortunate chance caused me to visit the old Castle of Ambras , near Innsbruck some 
 months ago. There, to my surprise, I perceived an Ancient Mexican shield in a glass case 
 among "Transatlantic and Oriental" curiosities. Having studied, during the course of a previous 
 investigation , the early inventories of the Ambras collection, I was able to recognize that 
 the shield was identical with that described in the Inventory of 1596 as follows: "a shield, 
 
 1) Apuntes historicos sobre la Rodela Azteca... Anales del Museo Nacional, Mexico. III. p. 281. 
 
 48 
 
- 16 - 
 
 of red feathers, — on its field a blue dragon of coarse mosaic work, garnished with gold 
 leaf." — My surprise at finding this venerable relic still in existence and at Ambras, was 
 due to Feedinand v. Hochstetter's statement, published in 1884, that, with a single 
 exception, (the feather piece now at Vienna) "all of the Ancient Mexican relics enumerated 
 in the Inventory of 1596, had disappeared without leaving a trace." 
 
 It seems inexplicable how no rumor of the existence of the feather-shield , at Ambras , 
 reached Ferdinand v. Hochstettee, for it is noticed in detail and designated as "Ancient 
 Mexican" in the "Description of the building and collections of the Imperial and Royal 
 Castle of Ambras", published at Vienna in 1882 by Dr. A. Ilg and Mr. Wendelin Boeheim. 
 
 More inexphcable than this, however, is the fact that the precious shield has not 
 been further noticed to the present day, notwithstanding the example of genial and 
 enthusiastic interest in Mexican Antiquities given by Ferdinand v. Hochstettee, who,, at 
 all events , earned the gratitude of ethnologists by directing their attention to the existence 
 of the Vienna feather-piece and the Stuttgart shields. 
 
 The description published in the catalogue cited above is as follows: 
 
 "a circular shield (ancient Mexican) made of small strips of cane, interwoven, its face is covered 
 vyith feather-mosaic representing a monster, whose outlines are set with strips of gold-leaf" 
 
 I have lately ascertained a fact that had hitherto escaped my notice, namely: that 
 A. NufiEZ de Ortega mentions the existence of an Ancient Mexican shield at Ambras and 
 gives a translation of the above description in a foot-note, on p. 286 , of his Memoir cited above. 
 
 But this writer was under the erroneous belief that this shield was the second of the 
 two which had belonged to the Brussels collection and were taken to Vienna in 1801. 
 The Museo Nacional shield is undoubtedly one of these — the second may still exist in 
 one of the Imperial collections? — but the shield now at Ambras unquestionably belonged 
 to the Archduke Ferdinand of Tybol , and is that described in the Inventory of his famous 
 collection, written immediately after his death in 1596. 
 
 ♦The inquiries I have recently made at Innsbruck certify, moreover, that the shield 
 has been stationary at Castle Ambras for upwards of three centuries. 
 
 The catalogue of the residue of Archduke Ferdinand's Collection left at Castle Ambras , 
 when its bulk was removed to Vienna in 1818, contains the following entry: 
 
 "An (American) Indian shield of red feathers inlaid with a rampant dragon , made of blue featl^ers and 
 gold leaf" 
 
 It is noteworthy, that the word "dragon" employed in the inventory of 1596, is 
 repeated here — an additional proof that the identical shield was described. 
 
 I have not been able to ascertain, as yet, in what year Archduke Ferdinand acquired 
 the shield and the other pieces of Ancient Mexican feather- work enumerated in the Inventory 
 of 1596. 
 
 In a previous essay i) I have dwelt on the probability that these rarities had been 
 chosen by Archduke Ferdinand, who was the nephew and indirect heir of Charles V, 
 from among the presents sent by Cortes to the latter. 
 
 The venerable relic is in a truly marvellous state of preservation : 
 
 The feathers of which the mosaicwork is composed, are still fresh in colour and have 
 escaped the ravages of moths. Only a few pieces of the gold ornamentation are missing. 
 The feather border , however , is partly torn and loose , and the splendid fringe of long 
 
 ') Standard or Head-dress? A historical Essay. Peabody Museum Papers. I. p. 44. 
 
 49 
 
- 17 - 
 
 Quetzal feathers which once decorated the lower circumference of the shield , has disappeared , 
 leaving slight traces only of its former existence. 
 
 I gratefully acknowledge my indebtedness to the Imperial Ohersthofmeisteramt at 
 Vienna for the grant of permission to have photographs and coloured sketches made for 
 purposes of illustration (PL III 1 and PI. II 1). 
 
 The diameter of the Ambras shield measures 690 mm. Like the Stuttgart specimens, its foundation 
 consists of fine strips of cane , neatly and closely interwoven with strong threads of Maguey fibre. 
 
 This is framed in a wooden hoop, "20 mm. wide, covered with a band of leather which is firmly 
 fastened by long regular stitches. 
 
 The reverse of the shield is strengthened by four parallel sticks to which a square piece of leather 
 provided with leather handles , is attached. It is interesting to find that the structure of the 
 Ambras and Stuttgart shields coincides exactly with a picture of the inner side of a war- 
 shield, contained in the L. Tl. (textfig. n., cf. fig. 35, I, Ddran) where the square lappet is. 
 shown to be of ocelotl skin. The Ambras shield is , likewise provided with two leathev thongs , 
 stretched across its inner side. By means of these the shield could be carried over the arm, 
 a mode frequently represented in native MSS. The face of the shield is entirely covered with feather ;mosaic 
 mounted on a foundation of native paper, a noticeable fact, considering that the foundation is of stout 
 leather in the Stuttgart and Museo Nacional specimens. The field is composed of the tips of the rose-red 
 feathers of the native Tlauhquechol, or Roseate Spoonbill (Platalea ajaja. L.). The "monster" figured 
 upon it is of delicate turquoise-blue feathers, presumably derived from the xiuhtototl or turquoise-bird 
 (Cotinga maynana. L. ?) Parts of the body are of fine , plum-coloured feathers of a dark and unusual shade ; 
 from the Cotinga cayana? Yellow, reddish-brown and turquoise-blue feathers compose the conventional 
 representation of fire and water, in front of the "monster". 
 
 All contours are covered with slightly concave strips (3 mm. wide) of beaten gold, of about the thick- 
 ness of parchment. These , as well as the eye , fangs , claws etc. , likewise of gold , are firmly held in place 
 by means of some strongly adhesive substance that has fulfilled its purpose admirably, for very few pieces 
 of gold have become detached or loosened. 
 
 The feather-border, surrounding the shield, is of full sized Tlauhquechol-feathers , delicately fastened 
 to a fine network which is now partly torn and detached from the wooden frame it originally concealed. 
 Its effect is very pleasing, as the feathers, all of which are turned outwards, exhibit their delicate shading- 
 from pure-white to deep rose-colour. 
 
 The remainder of a fringe hangs from the lower half of the shield. Its tassel-Hke appendages exhibit 
 Tlauhquechol and dark metallic-green feathers and unmistakeable proofs , (in the shape of sparse remnants) 
 that they were originally terminated by bunches of Quetzal-feathers. 
 
 Thus the Ambras shield proves to have been composed of the most precious and 
 valued feathers employed in Ancient Mexican featherwork, derived from the Quetzaltototl. 
 Tlauhquechol and Xiuhtototl. The plumage of these beautiful birds was exclusively em- 
 ployed for the decoration of idols and the use of the living images of the gods, supreme 
 rulers or lords ^). This fact alone separates the Ambras shield from the Museo Nacional 
 and Stuttgart specimens and indicates that it was destined for the use of a personage 
 of supreme rank. . 
 
 To determine the nature of the strange monster depicted on the shield, is no easy 
 matter, for the material at hand proves to be lamentably deficient. 
 
 The following observations however, tend to show that it may possibly represent the 
 fabulous Ahuizotl, the aquatic monster believed in and dreaded by the Ancient Mexicans. 
 
 Padre Sahagun devotes a chapter of his Historia to a description of its monstrous 
 appearance and habits etc. *). But the illustration he gives , in the Laurentiana MS. , does 
 
 ') See references on pages 38—41, Peabody Museum Papers I. op. cit. 
 
 -) According to Sahagun (op. cit. lib. XL, cap. IV) the Ahuizotl was an aquatic animal of the size 
 
 50 
 
- 18 - 
 
 not exactly coincide with his text, (fig. 5, II) and represents an inoffensive looking quadruped. 
 There exist, however, other representations of the Ahuizotl employed to express, 
 hieroglyphically , the name of Motecuhzoma's predecessor, the ruler Ahuizotl who reigned 
 from 1486 to 1502. It is unfortunate that all of these are contained in Manuscripts dating 
 from after the Conquest , when old conventional modes of representation were being departed 
 from. A close comparison of these hieroglyphs (figs. 1 to 7 III) reveals great differences 
 in the treatment of the subject. Whereas the Ahuizotl is accompanied by a conventional 
 representation of water-atl, in figs 2, 3, 4 and 7, III from the V. C, Duran, T. R. C. and 
 
 AuBiN MSS., we find attempts to depict it as incor- 
 porate with the element in figs. 5, 6 and 8 III (Clavigbeo, 
 DuEAN and M. C). -) This pecuharity is most evident 
 in figs. 5 and 6, which most resemble the oldest 
 authentic native representation of an Ahuizotl that I 
 --^assaa have found. This is contained in the F. C. (p. 41) 
 and is reproduced here (textfigure o). It depicts the 
 aquatic monster in its element supporting, on its 
 back, the standing figure of Tlaloc, the water-god 
 • ^ whose friend and vassal it was reputed to be. 
 
 There is a marked analogy between its conven- 
 tional outlines and those of the image on the Ambras shield, which we will now proceed 
 to examine. It represents a rampant and ferocious-looking monster, almost entirely covered 
 with light blue, wavy scales or fleece. Parts of its body and its extremities are smooth 
 and of dark-purple feathers. It is an open question whether these were employed for effect 
 solely, or whether the artist actually meant to represent the smooth, dark purple Ahuizotl 
 of native MSS., partially covered with blue fleece symbolising water? This element, the 
 invariable complement of the Ahuizotl in picture-writing, figures on the shield, but not in 
 the familiar mode of representation. It may be interpreted as falling from the open jaws of 
 the monster, dividing itself into two blue streams, terminating in large gold drops, of 
 which traces only remain. This image of water is, however, most remarkable and unlike 
 any other I have come across in any native MSS. being joined to flames of fire which are 
 delineated in precisely the same way as in the N. L. MS., where they frequently occur. 
 The presence of the element, fire, so little agrees with what Sahagun relates of the 
 nature of the Ahuizotl , that I am prevented from upholding the supposition of its identity 
 with the monster on the Ambras shield , although there are undoubtedly points of resem- 
 blance which might justify the identification. 
 
 of a small dog. Its body was black and smooth. , Its hair short and even. It had short pointed ears , hands 
 and feet hke those of a monkey and a long tail, at the end of which there was what resembled a human 
 hand. It was with this that the Ahuizotl seized human beings who ventured too near the edge of the 
 deep pools where it dwelt. The victim was dragged to a cave at the bottom of the pool whose waters 
 became disturbed as in a tempest. After some days the body was cast out on the shore, covered with 
 bruises — its eyes , nails and teeth were missing , for these had been removed by the Ahuizotl. Sometimes 
 this monster employed wiles to. lure human victims to perdition. It either caused fishes to collect in shoals, 
 thus tempting fishermen to spread their nets in its vicinity — or else it attracted passers-by to the edge 
 of the water by imitating the sounds of a weeping child crying out for help. The Ahuizotl was reputed to 
 be the friend and subject of the water-gods, the Tlalocs. The bodies of its victims were revered as 
 something sacred — the priests of the water-gods only dared to touch them , and they were interred with 
 special ceremonies. The remarkable superstition prevailed that "he who beheld an Ahuizotl and was not 
 seized with fear, was sure to die shortly after"! 
 ') Fig. 4 is uncoulered in the original. 
 
 51 
 
- 19 - 
 
 On the other hand there is also a resemblance between the outlines of the Ambras 
 monster and those of the coyote employed in the C. M. to express, ikonomatically , the 
 town Coyohuacan (textfigure p). Moreover Sahagun mentions, among 
 the war-costumes worn by the lords only, the blue-coyote (xiuhcoyotl) 
 armour. From an illustration in the Madrid MS. published by Dr. Seler 
 (op. cit. p. 118) we learn that this was a masque simulating a coyote, 
 from whose open jaws the face of the wearer protruded. If therefore, 
 a chief could simulate a blue coyote, a similar monster could very well 
 have been displayed on his shield. 
 
 Now whether the monster on the Ambras shield be an Ahuizotl or 
 a Blue Coyote, it is intended to be, at all events, a fear-inspiring image. 
 It is, moreover accompanied by a representation of the elements water 
 and fire which may well have conveyed, to the native mind, the familiar metaphor atl- 
 tlacMnolli {atl = water , also war , tlachinolli = burning) meaning war and , by extension , 
 Conquest and destruction by killing and burning. 
 
 Awaiting further enlightenment, my pending opinion is that the Ambras specimen 
 is a gala-shield and that it could only have been used by a lord or chief of highest rank. 
 Though probably the most beautiful and precious specimen now existing, it cannot compare 
 with the many far more elaborate and costly shields described in the Inventories. 
 
 Besides this feather-shield, I came across a second Ancient Mexican shield at Castle 
 Ambras ; of wood , inlaid with turquoise-mosaic , measuring about 45 cm. in diameter ^). 
 Since I drew attention to its existence in my communication to the Berlin Anthro- 
 pological Society last August ^) , this shield has been removed from Ambras to the Imperial 
 Ethnographical Museum at Vienna. This rare piece is, unfortunately, in an extremely 
 dilapidated condition. Although a few human figures can be discerned, its design is entirely 
 lost, and the shield is almost bare. • 
 
 In the Christy Collection at the British Museum , London , there is an Ancient Mexican 
 
 wooden disc, inlaid with turquoise and shell mosaic, which I am inclined to identify as 
 
 the central part of a similar shield, although it is generally supposed to be a "calendar". 
 
 I do not know upon whose authority or upon what grounds it was identified as such. 
 
 The disc measures 34 cm. in diameter and its surface , with the exception of a border 26 mm. wide , 
 which is bare and provided with a series of 25 holes , is entirely covered with coarse mosaic-work formed 
 of irregularly shaped pieces of turquoise, pink shell and mother of pearl. The disc is perforated, in 
 places so as to accentuate the intricate design which represents, in the first case, a tree whose roots and 
 branching summit are visible. It is possible that these perforations were originally filled with larger pieces 
 of turquoise, shell or obsidian. A serpent with a feathery tail winds up the tree and its open fangs toiich 
 one of Its branches. The centre of the disc is taken up by a conventional representation of the sun, which 
 covers the tree and serpent, and is plain blue, with four rays pointing outwards. At either side of this 
 central sun there are two human figures with uplifted hands. In the angles formed by the outspreading 
 branches of the tree, there seem to be eyes and, in the centre, above the tree, there is a small figure 
 (a child? a bird?) rendered unrecognizable by the defective condition of the mosaic. 
 
 >) I further noticed a large and beautiful fan of Ancient Mexican featherwork, of which I will shortly 
 publish a description and illustration; and a small Hispano-Mexican picture of feather mosaic, composed 
 entirely of humming-bird feathers. It is evidently made after a Spanish painting and represents St. Jerome 
 and the lion, in the desert. It is a fine specimen of its kind, but its workmanship cannot be compared 
 with that of the mitre preserved at the Pitti Palace and that in Vienna. 
 
 2) Zeitschrift fur Ethnologie. 1891. Seite 485. 
 
 52 
 
- 20 - 
 
 The confusion in the design, resulting from the imperfection of workmanship in the 
 first case, and the present dilapidation of the disc, prevented me from attempting to 
 publish its illustration. The ahove observations, however, are sufficient to disprove the 
 supposition that the disc is a Calendar , for they reveal the total absence of the Calendar 
 signs for days, months or years. On the other hand its design exhibits analogies to the 
 group contained in the upper or red angular loop in plate 44 of the' F. C. , which has 
 been so carefully examined by Mr. Cyrus Thomas , to whose valuable Notes on the subject 
 I refer the reader ') The plain edge around the disc , with its series of holes , indicates 
 that the specimen is incomplete at present and justifies the inference that some kind of 
 frame, or border was originally fastened around it. As the disc is too large to have- been 
 intended for wear, I am inclined to believe that it is the central portion of a gala-shield, 
 of the kind we have seen described in the Inventories and pictured in the Codices. Like 
 these, it may originally have had a leather lining and an ornamental border covered 
 with gold, featherwork or mosaic. 
 
 CONCLUSION. 
 
 According to the foregoing data, the shields of the Ancient Mexicans seem to divide 
 themselves into the following groups: 
 
 1. Plain, unadorned war-shields (yaochimalli) of several kinds, used by the common 
 soldiery. 
 
 2. Gala-shields (Totopchimalli) ^ indicating the military rank and achievement of chiefs. 
 These seem to have been indiscriminately used in war-fare or feasts and dances. Their 
 general structure seems to have been alike in either case, though it is obvious that they 
 may have been more or less light and strong. 
 
 Shields of this category sometimes reproduced one or more features of the military 
 costume, body-painting and adornments pertaining to each grade. The Museo Nacional 
 shield is an example of this kind. Others exhibited the emblematic device of a militant 
 god HuiTziLOPOCHTLi , XiPE , YiACATECuHTLi , otc. marking an order of chivalry — and to 
 this division the Stuttgart specimens belong. 
 
 3. Shields, presumably of the supreme war-chief, exhibiting, in picture-writing, the 
 name of his people or his personal appellation. Nothing certain is known about this group, 
 but its existence seems vouched for by a series of indications. 
 
 4. Shields pictured in the Codices with deities only, exhibiting their emblematic 
 devices or reproducing features of their symbolic attire. Such shields seem to have been 
 carried , in religious dances and festivals , by the living images of the deities in whose 
 honour they were celebrated. 
 
 5. Shields of most precious materials, with strange and elaborate designs, described 
 in the Inventories. As they are not mentioned elsewhere it is not possible to state anything 
 definite about them , but it is obvious that they were intended for the use of individuals 
 of supreme rank. 
 
 The beautiful shield preserved at Castle Ambras belongs to this group. It is, conse- 
 quently, the sole forthcoming specimen with a valid, though shadowy, right to the title 
 of „Montezuma's shield". 
 
 >) Notes on certain Maya and Mexican Manuscripts. Third Annual Eeport of the Bureau of Ethnology 
 1881— '82 Smithsonian Institution. Washington. 
 
 53 
 
NOTE. 
 
 I desire to make the following communication in connection with the passage on page 39 
 of my essay an Ancient Mexican Shields, containing my allusion to what I had reason to 
 believe was a mistake made hy my esteemed fellow-worker Dr. Selee. Since my manuscript 
 is in press I have become acquainted with the valuable "Documents pour servir a 
 I'histoire du Mexique", just published by Messrs. Eugene Boban and E.Eugene Goupil. 
 
 It contains (II. 138) an important note, hitherto unpublished, by the eminent Mexican 
 savant Leon y Gama, stating that Gemelli Caeeei gave imaginary names to the portraits of 
 native monarchs that he copied from Siguenza y Gongoea's MS. and published in his "Giro 
 del Mundo". Accordingly the so-called portraits of Tizoc and Axayacatl are, in reality, those 
 of Nezahualpilli and Nezahualcoyotl. I can but express regret that Dr. Selee, who was 
 evidently acquainted with Gama's note previous to its publication, did not refer to it 
 instead of merely making the confusing statement that ^^Nezahualcoyotl is portrayed in 
 Gemelli Caeeei's Giro del Mundo". Naturally I felt bound to rectify this statement, as 
 the author of the Giro del Mundo did not publish a single portrait as that of Nezahual- 
 coyotl. He published one "of Axayacatl" and, unless enlightened by Gama's note, who 
 could have detected his inaccuracy? Had Dr. Selee referred to Gama's authority and 
 explained Caeeei's error in a few words, I and possibly others, would have been spared 
 much trouble besides that of looking through several editions of the Giro del Mundo, 
 obtained with difficulties. 
 
 I think that I will be expressing the opinion of the majority of my fellow-workers in 
 saying that scientific publications, whose objects are the diffusion of knowledge, should 
 invariably be accompanied by full and precise references to publications, authorities and 
 sources of information. These can be furnished with comparatively little trouble by the 
 author, whereas students, desiring to learn or push an investigation further, are obliged 
 to expend much time, that could be better employed, in hunting up passages partially 
 quoted or obscurely referred to. 
 
 Dr. Selee's valuable contributions would become doubly so were he to bestow attention 
 to this point. 
 
 Zblia Nuttall. 
 
INT.ARCH.EETHNOGR. 
 
 Bd.V. TAF. I. 
 
 amct.del. 
 
 EWKlIexc. 
 
INT. ARCH. EETHNOGR. 
 
 Bd.V, TAF. II. 
 
 
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