[233] For the full text of this inscription, see Maudslay, 1889-1902: II, pl. 50.
[234] For the full text of this inscription, see Maudslay, 1889-1902: I, pl. 112.
[235] Every fourth hotun ending in the Long Count was a katun ending at the same time, namely:
| 9. | 16. | 0. | 0. | 0 | 02 Ahau 13 Tzec |
| 9. | 16. | 5. | 0. | 0 | 08 Ahau 8 Zotz |
| 9. | 16. | 10. | 0. | 0 | 01 Ahau 3 Zip |
| 9. | 16. | 15. | 0. | 0 | 07 Ahau 18 Pop |
| 9. | 17. | 0. | 0. | 0 | 13 Ahau 18 Cumhu |
| etc. | |||||
[236] Maler, 1911: No. 1, p. 40.
[237] For a seeming exception to this statement, in the codices, see p. [110], footnote 1.
[238] That is, the age of one compared with the age of another, without reference to their actual age as expressed in terms of our own chronology.
[239] See Chapter II for the discussion of this point and the quotations from contemporary authorities, both Spanish and native, on which the above statement is based.
[240] As explained on p. [31], tonalamatls were probably used by the priests in making prophecies or divinations. This, however, is a matter apart from their composition, that is, length, divisions, dates, and method of counting, which more particularly concerns us here.
[241] The codices are folded like a screen or fan, and when opened form a continuous strip sometimes several yards in length. As will appear later, in many cases one tonalamatl runs across several pages of the manuscript.