Shultz-Sellack,[34] in his article heretofore quoted, arranges the colors in connection with the dominical days in the Maya system as follows:
| Kan | — | South | — | Yellow. |
| Muluc | — | East | — | Red. |
| Ix | — | North | — | White. |
| Cauac | — | West | — | Black. |
He does not appear to be so clear in reference to the Mexican system, in fact he seems to avoid the question of the assignment of the year symbols. His arrangement, as far as I can understand it, is as follows:
| —? Quetzalcoatl | — | South | — | Wind | — | Yellow. |
| —? Huitzilopuchtli | — | East | — | Fire | — | Red. |
| —? Tezcatlipoca | — | North | — | Water | — | White. |
| —? Tlaloc | — | West | — | Earth | — | Black. |
Orozco y Berra[35] gives his preference to the opinion of Sahagun, which has already been quoted, and which is the same as that held by Torquemada.[36]
The most thorough and extensive discussion of this subject which has so far been made, is by Dr. D. Alfredo Chavero, in the Anales del Museo Nacional de Mexico.[37]
According to this author, who had access not only to the older as well as more recent authorities usually referred to, but also to the manuscript of Fabrigat and the Codex Chimalpopoca or Quauhtitlan, the order of the year symbols or year bearers—Tecpatl, Calli, Acatl, and Tochtli—varied “segun les pueblos,” the Toltecs commencing the cycle with Tecpatl, those of Teotihuacan with Calli, those of Tezcuco with Acatl, and the Mexicans with Tochtli.[38] He also shows that the relation and order of the four ages or creations and elements in regard to the cardinal points, are by no means uniform, not only in the Spanish and early authorities, but in the codices and monuments (supposing his interpretation to be correct).
His arrangement, as derived from the leading codices, is as follows:
| Tochtli | — | South | — | Earth. |
| Acatl | — | East | — | Water. |
| Tecpatl | — | North | — | Fire. |
| Calli | — | West | — | Air. |
In order that the various views may be seen at a glance, I give here a tabulated résumé: