The sixth month, commencing on May 13th, was called Etzalqualiztli. It was symbolized by a figure of Tlaloc, and ceremonies took place in honour of the Tlaloque. Aquatic plants were gathered by the priests for the manufacture of mats on which the offerings were placed in the shape of small balls of flour-paste; great care was necessary in setting out the latter, since if one rolled, the movement was taken as a sign that the officiating priest had infringed some law, and he was severely punished. When the priests set out to gather the reeds, they were permitted by custom to rob any passer-by whom they might meet; they joined in a ceremonial bath in the lake, imitating the motions and cries of aquatic birds, and finally offered a number of human victims who were adorned in the dress and ornaments of the rain-gods. During these ceremonies severe punishment was inflicted upon priests who had broken any ceremonial rule during the year. In Tecuiluitontli, the seventh month (June 2nd), typified by the figure of Uixtociuatl, the festival of this, the goddess of salt, was held. Flowers played a large part in the ceremonies, and the sacrifices consisted of a woman, identified with the goddess, and a number of captives. Uei tecuiluitl, the eighth month (June 22nd), was devoted to Xilonen, and the figure of a noble (or of Xochipilli) appears as its symbol. During the festivals, large distributions of provisions were made by the rich, since this season was wont to be one of scarcity, for as yet it was not lawful to make use of the new crop of maize. Special features of the ceremonials were a dance by accredited warriors clad in all their _insignia_, and the sacrifice, in the temple of Cinteotl, of a woman dressed as the goddess. The victim was taken by one of the priests on his back, and in that position she was decapitated, and her heart offered. The chicauaztli or rattle-staff, a rain-charm, played a prominent part in the ceremonies, which were essentially of the nature of a removal of a tabu from the maize-crop. Tlaxochimaco, the ninth month (July 12th), was symbolized either by a figure of Uitzilopochtli or of a mummy; and on this occasion the god appeared in benevolent guise. The festival was a flower-feast, and quantities of blossoms were collected to be offered as first-fruits to the god. It comes as a welcome relief to note that no human victims were offered during these ceremonies, which must have afforded a spectacle of great beauty.