82 A STUDY OF THE MANUSCEIPT TEOANO. 



symbol ; three of them are exactly alike, and to them the priests are offering 

 the decapitated fowls. 



Turning to the plates of the Manuscript we find the question more diffi- 

 cult to solve; first, because there are on each plate (except one) two figures 

 seated on stone symbols; and second, because these figures are wholly dif- 

 ferent from those in the Codex. I think there can be no doubt that one of 

 each of these pairs represents one of these idols. But which one? The 

 one not seated on the symbol is that at the left of the lower division of Plate 

 XXII. We may therefore assume that the white figure at the i-ight with a 

 sinuous line down the face, and seated on the stone symbol is the idol Kan- 

 u-Uayeyab or Chac-u-TJayeyab ; the former, if the ceremonies here shown 

 refer to the commencement of the Kan year, the latter if they refer to the 

 close. As the con-esponding figure on Plate XXIII (Cauac year) bears on 

 its head the Kan symbol it most likely represents the former, and that on 

 Plate XXII the latter. The corresponding figure on Plate XXI varies con- 

 siderably from tlie other two noticed; still there is sufficient resemblance to 

 induce me to decide that it (the one at the right in the lower division) is the 

 Uayeyab idol — Chac-u-Uayeijah or Zac-u-Uayeyah. 



The figures on Plate XX present still greater difficulty, if possible, that 

 on the right being wholly different from the others. As tliis plate refers to 

 the Ix years we should expect this variation, having found such to be tlie 

 case on the Codex plates, and would decide at once, notwithstanding this 

 difference, that it represented the Uayeyab idol, were it not for certain facts 

 to be noticed. During the festival of the Ix years one of the images made 

 represented the god Yzamna or Itzamna. Whether this deity was identical 

 with Kukulcan or not is a question in reference to which the authorities are 

 undecided. If we assume they are identical, the beard on the figure at the 

 rio-ht would lead us to conclude that it was intended to represent this deity. 

 But, on the other hand, the bird with the protruded tongue seated on the 

 head-dress of the figure at the left is one of the symbols of Quetzalcoatl, 

 the equivalent of Kukulcan. We also observe that the Ara, the sun emblem, 

 is immediately opposite the latter, toward which he is pointing his fingers, 

 wliich is a well-known symbol of Itzamna. Taking all these facts into 

 consideration, I conclude that the figure to the right is the Uaveyab idol, 



