17 18 21 22
19 20 23 24.

Of these, 1-5 are wholly effaced and also the most essential part of 6.

Of these hieroglyphs four (1-4, 13-16, 17-20 and 21-24) clearly belong to each of the four deities, for 15, 18, and 22 (the last again with the dot between two crosses as on page 2a) certainly belong to the picture. From this it seems to follow that Hieroglyphs 5 to 12 refer to the sacrifice itself. As a matter of fact 9 and 11, which are directly above the sacrifice, also refer particularly to that part of the representation.

I wish also to call special attention to the two signs 8 and 16 which seem to correspond to one another. They are the two which I have designated with q and a, which are met with here for the first time (aside from the q with the Ben-Ik, which is not in question here) and which, I think, denote the good and evil days, q referring to the sacrifice and a to its results.

In regard to the rest of these hieroglyphs, 7 and 9 are Cimi; 10, 14, 17 and 24 the cross b and 11 and 23 the hieroglyph c. 12 is the head with the Akbal eye, having for its prefix the uplifted arm, which is joined thus to the most diverse signs, and which also occurs in the Tro-Cort. 13 is a similar head, 19 again

Imix, 20 the sign o and 21 a hieroglyph, which is without doubt a simplified head.

Here, too, we have a Tonalamatl, and one beginning on an especially ceremonial day I Ahau, which seems to play the same role in celestial affairs as IV Ahau does in terrestrial matters. On the sacrificial stone we read the days Ahau, Eb, Kan, Cib and Lamat, and I think it likely that the same days occur in the passage of the Cortes. referred to above; the passage evidently contains some errors. The subdivisions of this Tonalamatl are not known to us, for here the manuscript is somewhat confused. I propose to read it as follows:—

I 10 XI 4 II 15 IV 9 XIII 14 I

but Cyrus Thomas, "Aids," p. 294, has

I 4 V 8 XIII 11 XI 15 XIII 14 I.