and Maya both calculated the reappearance of this planet (as seen in the codex Borgia and analogous MSS., and the Dresden codex), and the glyph which has been identified as that of the morning star appears upon the early monuments. It is worth noting that the early Maya method of calculating time, by means of a long count of days rather than by years, rendered the discrepancy of comparatively small account. The lack of harmony between the year and true solar time would, it is true, affect the seasonal feasts, but these could be transferred from month to month as occasion demanded. As said before, I believe the greater proportion of the inscriptions embody calculations which had as their object the due allocation of the feasts to the proper seasons. I have already made the suggestion that the previous “suns” marking world-periods may typify periodical rearrangements of the calendar to square with solar time, and it is to be noted that both in the Aztec and in the Quiché account the tribes await the rising of the sun while observing the morning star. The first rising of the sun, awaited with such impatience by Aztec, Quiché and Kakchiquel alike, means, I believe, the adoption of the solar calendar, or rather the fixing of a date to form a starting-point for a time-count modelled on solar time; and in the legends of the two first peoples, the morning star is the herald of the “dawn,” which in the Aztec myth is called the “dawn for the administration of society.” The Kakchiquel account seems to hint that the “dawn” was not the same for all the tribes of this people. The translation runs as follows: “Three of our tribes had seen the dawn appear, the Zotzil, the Kakchiquel and the Tukuchi. As for the Akahal they were but a little distance from the place when the dawn appeared to the three nations. At the spot called Tohohil the Quiché saw their dawn, and those of Rabinal saw it at Zamaneb; and the Tzutuhil sought to see their dawn at Tzala, but their labours had not been completed by this tribe when the sun arose. They had not yet finished drawing their lines in Tzala when it arose in the sky, precisely above the place Geletat.” The last sentence at least suggests that some process analogous to observation of the solstice is implied. I think that the passages relative to the appearance of the “dawn” in the various tribal legends are worth careful study, especially in view of the fact that no entirely satisfactory translations of the annals of Xahila and the Popol Vuh exist. As for the books of Chilan Balam, no mention of a “dawn” is made, but it may be argued that the statement “Pop was first counted in order” has the same essential meaning.[11]