No. 37 is the Palenque manner of writing the top sign of Fig. 52. I shall call the signs of Fig. 52 _a_, _b_, _c_, etc., in order downwards. The crouching face in _a_ occupies the lower central part of No. 37. Notice also that this face occurs below the small cross in the detached ornament to the left of the central mask of Fig. 60. The crescent moon of Plate LXI (Fig. 58) is on its cheek; back of this is the sun-sign; the cross of _a_ is just above its eye; the three signs for the celestial concave are at the top of 37, crossed with rain bands; the three seeds (?) are below these. The feathers are in the lower right-hand two-thirds. This is the sign or part of the sign for _Huitzilopochtli_. If a Maya Indian had seen either of these signs a few centuries ago, he would have had the successive ideas--a war-god, with a feather-symbol, related to sun and moon, to fertilizing rain and influences, to clouds and seed; that is _Huitzilopochtli_, the companion of _Tlaloc_. Or if he had seen the upper left-hand symbol of the Palenque cross tablet (1800), he would have had _related_ ideas, and so on. What I have previously said about the faithfulness with which the Yucatec artist adhered to his prototypes in signs is perfectly true, although apparently partly contradicted by the identification I have just made. When a given attribute of a god (or other personage) was to be depicted, the _chiffres_ expressing this were marvellously alike. Witness the _chiffres_ Nos. 2090, 2073, 2021, 2045, 3085, 3073, 3070, 3032 of the Palenque cross tablet. But directly afterwards some other attribute is to be brought out, and the _chiffre_ changes; thus the hieroglyph 1009 of Plate LIV, or 265, Plate LII, has the same protruding tongue as 2021, etc., and is the same personage, but the style is quite changed. In Fig. 52, _Huitzilopochtli_ is the war-god, in Plate XXIV he is the rain-god's companion; and while every attribute is accounted for, prominence is given to the special ones worshipped or celebrated. Scores of instances of this have arisen in the course of my examination. Again, we must remember that this was no source of ambiguity to the Yucatecs, however much it may be to us. Each one of them, and specially each officiating priest, was entirely familiar with every attribute of every god of the Yucatec pantheon. The sign of the attribute brought the idea of the power of the god in that special direction; the full idea of his divinity was the integral of all these special ideas. The limits were heaven and earth. This, then, is the first step. I consider that it is securely based, and that we may safely say that in proper names, at least, a kind of picture writing was used which was _not_ phonetic.