The tenth month, Xocouetzi (August 1st), however, made up in gruesomeness for the simplicity of the last. A festival was held in honour of Xiuhtecutli, the figure of a mummy appearing as symbol, and the terrible fire-sacrifice mentioned on p. 53 was made. A feature of the proceedings was the erection of a lofty pole, surmounted by a figure of the god made of flour-paste, and the final ceremony consisted in a contest on the part of the young men to swarm up the pole and reach the figure, the victor being entitled to certain rewards and _insignia_. Both the last two month-festivals had a certain connection with honours paid to the dead. During the latter the Tlaxcalans especially performed rites in memory of deceased warriors and princes. Ochpaniztli, the eleventh month (August 21st), was symbolized by a figure of Teteoinnan, in whose honour the ceremonies were held. A woman, dressed as the goddess, was decapitated by a priest of Chicome Coatl, and flayed, the skin from her thigh being made into a mask for the priest of Cinteotl; she was not told of her fate, since it was of great importance that she should not weep. Sacrifices were also made to Uitzilopochtli, and the proceedings included a battle of flowers and the distribution by the king of military rewards and _insignia_. The skin-mask worn by the priest of Cinteotl was finally deposited on a hostile frontier, and the occasion was often marked by a skirmish with the foe who lay in wait for the escort. Teotleco, the twelfth month (September 10th), symbolized by a figure of Tezcatlipoca, was signalized by a feast in honour of all the gods, who were believed to have left the country for a season, and were now about to return. Tezcatlipoca, the god of perennial youth, was believed to arrive in advance of the rest, while Yacatecutli and Xiuhtecutli came a day after the main body; the former because, as the god of travelling merchants, he might be supposed to have wandered further afield, the latter because he was essentially the old god, and could not be expected to travel so fast. For the arrival of the main body, a heap of maize-meal was prepared by a priest, who visited it at intervals until the mark of a footprint announced the arrival of the holy travellers; this was the signal for universal rejoicing. A large amount of octli was consumed, this proceeding being termed “washing the feet of the gods.” The festival terminated with the burning alive of a number of slaves.