Since, however, the subdivisions are divided and the individual month days also are given for all the parts of the whole Tonalamatl, the representation follows the order which we have already found on pages 31b-35b and 33c-39c. In this place, as in the two former ones, I will reproduce in four lines what is set down in the Manuscript in one single line extending over all four pages. XIII Akbal (17) IV Ahau (8) XII Lamat (8) VII Cib (8) II Kan (8) X Eb (8) V Ahau (8) XIII Lamat (17) IV Chicchan (8) XII Ben (8) VII Imix (8) II Muluc (8) X Caban (8) V Chicchan(8) XIII Ben (17) IV Oc (8) XII Ezanab (8) VII Cimi (8) II Ix (8) X Ik (8) V Oc (8) XIII Ezanab (17) IV Men (8) XII Akbal (8) VII Chuen (8) II Cauac (8) X Manik (8) V Men (8) Thus the days Chicchan, Lamat, Oc, Ben, Men, Ezanab, Ahau, and Akbal are repeated here twice, and the others occur but once. The 4 (17 + 48) strongly recalls the 4 (19 + 46) on pages 31b-35b. The repetition of six times eight days in each quarter of the Tonalamatl is closely connected with the fact that there are six Chuen signs on each page, two of which, however, are omitted on page 44. From this it follows, as we have already found on pages 25-28, that Chuen really denotes 8 days and that the count of the days in the "Dresdensis" begins with Kan. But the numbers 12, 15, 16 and 17 are entirely unexplained. They show no recognizable order and always stand near the bundle of Chuen signs. They recall the numbers on pages 25-28, which are equally irregular and unintelligible, and upon which, it is probable, light will break at the same time as it does upon these now under consideration. We come now to the purport of this passage, which seems to be a further amplification of the contents of pages 29c-30c. The meaning is simply as follows:--every 65 days the god B discards a cardinal point and the deity presiding over it and installs another. From this point of view let us now examine the four pictures. 1. Page 42. B is represented here as a warrior with the front of his body painted red. He is aiming a blow with his hatchet at a person sunk down before him, who, from the ornament above his head, seems to be the grain-deity E, the ruler of Kan and of the east, although the contents of this passage really demand a deity of the south, a ruler of Cauac. In a very similar way on page 27, E occurs with the completed Cauac years, instead of with the Kan years just beginning. Behind B's head is the sign of the discarded cardinal point, the south, while below it is a vessel with food, clearly a piece of venison with Kan.