THOMAS] SUMMARY (91 
cartouche, and I am inclined to think that the more usual Ymix sign (something 
like an open hand with the fingers extended) was inclosed in the oyal on the top of 
the grotesque head, but it is too much worn for identification. 
Passing over seven glyphs, the next reckoning occurs at F6, which gives: 
Days 
4 Chuens...-... 80 
19idayseee see 19 
99 
Adding 99 days to the last date, 11 Ymix 14 Yax, brings us to 6 Ahau 13 Muan in 
thesame year, and we find this date expressed in F7 and FS. 
The last glyph in the inscription is a Katun sign with the numeral 14 above it, 
and a sign for ‘‘beginning’’ in front of it, and indicates that the last date is the 
beginning of a fourteenth katun. If we turn to the table for the ninth cycle of the 
fifty-fourth Great Cycle, from which we started, it will be seen that the fourteenth 
Katun of that cycle does commence with the date 6 Ahau 13 Muan. 
It is simply impossible that the identity of the dates expressed in the inscription 
with those to which the computations haye guided us can throughout be fortuitous. 
SUMMARY 
Having now concluded my examination of the inscriptions, | may 
state that I am satisfied on the following points: That the significa- 
tion and numeric value of the symbols (each represented in two or 
more forms) which Mr Goodman names, respectively, day in the 
abstract, chuen, ahau, katun, cycle, and calendar round, are as indi- 
cated aboye and must be accepted as correct; that the usually large 
(quadruple) initial glyph represents the sixth order of units, or, as 
Goodman terms it, great cycle; that certain face characters and 
also some two or three characters not face glyphs are used as number 
symbols. These are undoubtedly the most important discoveries yet 
made in regard to the signification of the glyphs in the inscriptions; 
and although they seem to throw but little light on the codices, they 
must influence, to a considerable extent, attempts at interpretation 
of these records. 
The use of face characters for days and time periods should not be 
considered as something peculiar to the inscriptions, as an examina- 
tion of the codices will show that this change of ordinary symbols 
into face forms is by no means unusual. In the Troano codex the 
symbol for the day Eb is oftener a face form than otherwise, and 
those for the days Men and Oc are often changed into faces. The sym- 
bol for the day Ix is occasionally radically changed so as to represent 
a face. A remarkable change in the Chicchan symbol in order to 
give it a face form is seen in plate 31. In one or two instances, as on 
plate 23, what are presumed to be symbols for the ahau have a pre- 
fixed face character possibly denoting a numeral. 
We pass now to the consideration of some other questions which 
are brought up by this investigation. 
