The first group contains A and a woman. The god, however, is not facing the woman but sits beside her. The Cimi sign in 1, the familiar _c_ in 3 and the unknown sign in 4 (=6) hardly explain this particular proceeding. The second group contains two persons who sit facing each other, but the representation is so obscure and peculiar that it is difficult to determine which is the male figure and which the female. The hair of the person sitting on the right stands up in a manner not found elsewhere. It forms a figure similar to that which is issuing from the mouth of the dog on pages 13c and 21b. The Cimi sign in 5 and the sign _c_ in 7 are familiar, but the infrequent 6=4 remains a puzzle. Uncertainty regarding the third group is increased by the fact that there is no picture belonging to it. The well-known signs, 10 (Cimi) and 12 (_q_) afford no explanation, nor does the head with the uplifted arm in 11, which we find with the same hieroglyph on pages 8a and 36a. The most puzzling is the 9th sign, which is composed of two crouching persons leaning back to back, and who also appear in the astronomical sections of the Manuscript on page 68a, not merely in the form of a hieroglyph, but also carried out in a picture. In my article on the Maya chronology published in the Zeitschrift für Ethnologie of the year 1891, I attempted to explain this Janus picture as meaning the change of the year, but that interpretation would make no sense here. The fourth group contains the woman opposite D, who is clad in the gala mantle and has on his head a bird and apparently the sign for a year, and is designated by the Ahau in 16, while Imix-Kan in 13, _b_ in 14 and _a_ in 15 are rather meaningless. The fifth group represents the woman united with A, who is designated by the Cimi sign in 17. 18 with its _b_ and 19 with its _q_ display little that is characteristic, _r_ in 20, which I think is the sign for the week of 13 days, invites further study. The sixth picture, which is the last, is very peculiar; it represents three women sitting side by side denoting perhaps the virgins who still remain. Sign 21 as Imix-Kan, 23 as _a_ and 24 as sign of femininity supply nothing in the way of explanation. As 6, 9 and 20 are the characteristic signs in the preceding groups, so here the characteristic sign is 22--an open hand holding the day Ben--which perhaps designates these virgins by referring to the house in which they are held fast by the hand. Cf. Tro. 23* d. Now of the entire woman section closing with page 23 only the two Tonalamatls on pages 22b-23b remain. These Tonalamatls again display very many peculiarities and seem to be but loosely connected with the five Tonalamatls last discussed. Page 22b. III 13 III 13 III 13 III 13 III Akbal Men Manik Cauac Chuen. This is a regular Tonalamatl, in which the 52 days are divided into four equal parts. The hieroglyphs are in the following order:--