the _tonalamatl_
reckoning at this place. This day is _Cib_, which corresponds to the
Nahua day _Cozcaquauhtli_, which has the meaning vulture, and here, as
previously noted, the vulture god is represented. In Tro-Cortesianus 22c
(Pl. 17, fig. 2) and 10a,[330-*] the king vulture appears alone, in the
first instance with a blue background, and in the second with a
background representing rain. Rain is also shown in connection with the
vulture god in Dresden 38b, and the black vulture in Tro-Cortesianus 18b
(Pl. 19, fig. 13).

The king vulture is found employed as a head-dress twice out of the
three times it appears in any connection with female figures,
Tro-Cortesianus 26c (Pl. 17, fig. 12) with male figure, and 94c (Pl. 17,
fig. 11) and 95c with female figures. The last two clearly have to do
with the baptism and naming of infants, as previously explained.

The study of the glyph used to indicate the vulture is interesting, for
we find it recurring again and again throughout the Maya codices and
often when there is no other drawing of the animal, as in Dresden 39c
(Pl. 17, fig. 5; Pl. 18, fig. 19). The first example (glyph 6) is
clearly the head of the king vulture, whereas the second (glyph 3) is
probably the head of the black vulture. The glyph in Dresden 38b (Pl.
17, fig. 7) appears in connection with the vulture god directly below
it. In Dresden 11b (Pl. 18, fig. 1), it occurs alone and no figure
appears in the usual place below. The _Tun_ period glyph (Pl. 17, fig.
10) frequently shows vulture characteristics especially in the nostril
of the face. The teeth, however, often appearing in the _Tun_ glyph
would be against this theory. The blending of bird and mammal
characteristics is not uncommon in the Maya drawings, however.

The Nahua day sign, _Cozcaquauhtli_, as previously noted, has the
meaning vulture, and we naturally find this bird frequently represented
in the Mexican codices. In the Nuttall Codex, the head of the king
vulture occurs repeatedly as a glyph for this day. In its less modified
forms (Pl. 18, figs. 2-4), the beak is merely a pair of flattened rami,
surmounted proximally by the conspicuous quadrangular knob. The minute
hair-like feathers on the otherwise naked head are shown as a fringe at
the throat and crown, while a conventionalized ear is represented
posteriorly. A series of interesting figures (Pl. 18, figs. 5-10)
illustrates steps in the further reduction of this head to a small glyph
in