Here, then, we have the four days with which the 18 Uinals can begin; in the Tonalamatl on page 9b, the four regents of the year were given instead. Now, whether the beginning of these periods of 20 days was celebrated by a banquet or not, at all events, a feast is suggested by the sign Imix-Kan, which is repeated in hieroglyphs 1, 5, 9 and 13. The four vessels in the hands of the four deities, two of whom are sitting and two standing, would agree with the idea of a feast. The first vessel is a cup filled apparently with foaming pulque, and the other three are larger vessels meant to be hung up. The first deity is D with a snail on his head. Compare page 12b. His hieroglyphs are 2 and 3, and sign _a_ is added as fourth. The next deity is A with his usual signs in 6, 7 and 8. C follows with his hieroglyph in 10 and lastly F with the sign 14 which belongs to him. There still remain as the 11th and 15th signs, the elongated head _q_ with the Ben-Ik superfix belonging to C and with another superfix belonging to F (with which he likewise appeared as sign 4 in the preceding Tonalamatl). The 12th sign (_v_), which occurs in exactly the same place in the preceding Tonalamatl, is no more intelligible to me here than there. Pages 6c--7c. I 17 V 19 XI 6 IV 10 I Chuen Akbal Men Manik Cauac. Four sitting gods with the regular 16 hieroglyphs. There is no collective sign, however, among these. It seems exactly as if the intention had been to represent the _different_ offerings usually presented to the various deities. At all events the sacrifices are designated by hieroglyphs 1, 5, 9 and 13, and the same objects are also held in the hands of the four gods respectively, although they are clearly recognizable only in the case of the second and third gods. Now what are these four different sacrificial gifts? The principal part of the first looks like the sign of the month Mol. In excellent agreement with its appearance is the fact, that this word signifies egg in the Quecchi language. The god receiving the sacrifice here is A. Hieroglyph 2 is his monogram and 3 is that of his companion F and 4 fits both deities. The second figure is D and his signs are hieroglyphs 6 and 7 to which 8 is added quite superfluously. The sacrifice proper is denoted by 5, which, I think, is a sign of multiplicity and which was originally the fin of a fish. In the manuscripts and inscriptions, when this sign is added to the sign for 360 days, it enhances the value to 20 × 360 = 7200 days. The third picture represents the god with the bird-head of the Moan and his signs are hieroglyphs 10, 11 and 12. One of these, signifying rising birds, is also the offering in 9.