The Cakchiquel _Annals_ do not pretend to deal with mythology, but from various references and fragments inserted as history, it is plain that they shared the same sacred legends as the Quiches, which were, in all probability, under slightly different forms, the common property of the Maya race. They all indicate loans from the Aztec mythology. In the Cakchiquel _Annals_, as in the _Popol Vuh_ and the _Maya Chronicles_, we hear of the city of the sun god, _Tulan_ or _Tonatlan_, as the place of their origin, of the land _Zuiva_ and of the _Nonoalcos_, names belonging to the oldest cycles of myths in the religion of the Aztecs. In the first volume of this series I have discussed their appearance in the legends of Central America,[44-1] and need not refer to them here more than to say that those who have founded on these names theories of the derivation of the Maya tribes or their ruling families from the Toltecs, a purely imaginary people, have perpetrated the common error of mistaking myth for history. It is this error that renders valueless much that the Abbé Brasseur, M. Charnay and others of the French school, have written on this subject. Xahila gives an interesting description of some of their ancient rites (Sec. 44). Their sacred days were the 7th and 13th of each week. White resin was burned as incense, and green branches with the bark of evergreen trees were brought to the temple, and burned before the idol, together with a small animal, which he calls a cat, “as the image of night;” but our domestic cat was unknown to them, and what animal was originally meant by the word _mez_, I do not know. He mentions that the priests and nobles drew blood with the spines of the gourd tree and maguey, and elsewhere (Sec. 37) refers to the sacrifice of infants at a certain festival. The word for the sacrificial letting of blood was _[c,]ohb_, which, by some of the missionaries, was claimed as the root of the word _[c]abuil_, deity. Human sacrifice was undoubtedly frequent, although the reverse has been asserted by various historians.[45-1] Father Varea gives some curious particulars. The victim was immolated by fire, the proper word being _[c]atoh_, to burn, and then cut in pieces and eaten. When it was, as usual, a male captive, the genital organs were given to one of the old women who were prophetesses, to be eaten by her, as a reward for her supplications for their future success in battle.[45-2] The cutting in pieces of Tol[c]om, in the narrative of Xahila, has reference to such a festival. Sanchez y Leon states that the most usual sacrifice was a child. The heart was taken out, and the blood was sprinkled toward the four cardinal points as an act of adoration to the four winds, copal being burned at the same time, as an incense.[45-3]