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Rh days of the year. Kan at the east, Muluc at the north, Gix"" or Hix at the west, and Cauac at the south, to be counted in the same order."

The statement of Cogulludo, which agrees substantially with this, is as follows: "They fixed the first year at the east, to which they gave the name Cuch-haab; the second at the west, and called it Hiix; the third at the south, named Cauac, and the fourth, Muluc, at the north."

Turning now to Landa's work (Relac. des Cosas, §§ XXXIV), we are somewhat surprised to find the following language: "The first of these dominical letters is Kan. The year having this character was the first, and had for its sign the Bacab, the other names of which were Hobnil, Kanal-Baeab, Kan-pauah-tun, Kan-xib-chac. They placed this on the south side. The second letter is Muluc, which is placed on the eastern side, and this year has for its sign the Bacab, which is called Canzienal, Chacal-Bacab, Chac-pauah-tun, Chac-xib-chac. The third of these letters is Yx. The sign during this year was the Bacab named Zac-zini, Zacal-Bacab, Zac-pauah-tun, Zac-xib-chac, and it signified the northern side. The fourth letter is Cauac; the sign of this year is the Bacab called Hozan-ek, Ekel-Bacab, Ek-pauah-tun, Ek-xib-chac, which is assigned to the western side."

This, as we see, places Kan at the south, Muluc at the east, Ix at the north, and Cauac at the west, conflicting directly with the statements made by Cogulludo and Perez. If we turn now to the descriptions of the four feasts as given by Landa, and heretofore quoted, I think we shall find an explanation of this difference. From his account of the feast at the commencement of the Kan year (the intercalated days of the Cauac year), we learn that first they made an idol called Kan-u-uayeyab, which they bore to the heap of stones on the south side of the village; next they made a statue of the god Bolon-Zacab, which they placed in the house of the elected chief,