princes, erecting mounds over their graves. This seems to have become their holy city. The main power which had remained for a long time in Tamoanchan was changed to Xumiltepec. From this latter place they, however, at the instance of their priests, started again on their migrations. First going to Teotihuacan in order to choose their wise men. Notwithstanding the remarks of Sahagun that the seven caves were the seven ships in which the first settlers came to New Spain, he here affirms that in the course of their migration they came to the valley of the seven caves. How long they remained in this national centre we have no means of knowing, but eventually their god told them to retrace their steps, which they did, going to Tollancingo (Tulancingo) and finally to Tulan (Tollan). Ixtlilxochitl, if he can be relied upon (and if he is unreliable we might as well give up the task of tracing the early history of this or any other Mexican people) shows clearly that the ancestors of the Toltecs were possessed of certain traditions which point to an Asiatic origin; that at a remote period they set out from that common home of so many peoples, possessing the same traditions, in search of a suitable country in which to live; that after one hundred and four years occupied in traversing broad lands and seas, they arrived in a country called Hue hue Tlapalan. This event, according to his chronology, must have occurred upwards of twenty centuries before Christ. He tells us also that in Hue hue Tlapalan, the Toltecs regulated their calendar. Sahagun says that countless years ago the first inhabitants of the country (Mexico) came by sea from the direction of Florida on the North, and landing at Pánuco, journeyed down the coast to Guatemala (which is supposed to have embraced Chiapas and perhaps Tabasco, though such is only the conjecture of an earnest advocate of the Southern location of Hue hue Tlapalan, _i. e._, Mr. Bancroft) where they established a city called Tamoanchan—there the calendar was regulated or corrected. Whether this was the same construction of the calendar referred to by Ixtlilxochitl as having taken place in Hue hue Tlapalan is questionable. If positive proof of the identity of these occurrences could be produced, the identity of Tamoanchan and Hue hue Tlapalan would be complete, and the disputed location of the latter would be fixed in the Chiapan region or the country of the Xibalbans. The fact that Quetzalcoatl brought maize to Tamoanchan seems to indicate a comparative proximity of that country to the Southern region where that culture-hero figured so conspicuously under the Quiché name of Gucumatz. If no other testimony need be introduced the disputed locality might be fixed as above indicated. However, the contradictory records of Ixtlilxochitl, which we are now about to cite, unsettle this conclusion. The Toltec migration from Hue hue Tlapalan is briefly as follows: Three hundred and thirty-eight