igs. 2, 4, 5, of
the same plate, the reasonableness of the identification of this head as
that of a macaw and not that of a tortoise appears clear. The same
figure occurs in Tro-Cortesianus 12a (Pl. 25, fig. 3) carrying a torch.

In order to make this point clearer, we will take up the consideration
of the glyphs at this place, rather than at the end of the section as
usual. As the macaw in Pl. 25, fig. 1, has been hitherto identified as a
turtle, so the glyph found in connection with it (Pl. 25, fig. 6) has
been considered to stand for the turtle. Pl. 25, fig. 7, is another
drawing of the same glyph. By comparing the markings on the face of fig.
1, it is seen that a similar ring surrounds the eye shown on the glyph.
The second glyph (Pl. 25, fig. 7) is better drawn and shows, in addition
to the eye ring, the slightly erectile feathers at the back of the head.
Comparison with the glyphs representing turtles (Pl. 14, figs. 7-10)
hitherto confused with these macaw glyphs shows differences, the most
important of which are of course the eye ring and the feathers at the
back of the head.

Various other glyphs occur which undoubtedly represent the heads either
of macaws or smaller parrots. They are, for the most part, glyphs from
the stone inscriptions. A crest, resembling that depicted on the head of
the quetzal, is found on a glyph on Altar Q from Copan (Pl. 25, fig.
10). The eye ring, however, seems to indicate the macaw which also has
slightly erectile feathers on the head. Much doubt is attached to the
identification of the glyph of the month _Kayae_[TN-8] from Stela A,
Quirigua (Pl. 25, fig. 9). It resembles closely the glyphs of the turtle
(Pl. 14, figs. 7-9) and especially that on Pl. 14, fig. 10. The Quirigua
glyph has a prominent fleshy tongue, however, like the parrot. From the
fact that the glyph is certainly that for the month _Kayab_ and the
_Kayab_ glyphs in the codices (Pl. 14, fig. 10) resemble the sign for
_a_, in the Landa alphabet which seems to stand for _ak_ (turtle), we
are led to identify this as a turtle rather than a parrot.

The use of the macaw as a lightning beast has already been commented
upon. The parrot is also used in the codices as a head-dress. As with
several other birds the only places in the manuscripts where the whole
bird is shown is in connection with the bearing of children and the
baptism. Here the parrot head-dress is seen on women, Dresden 16c (Pl.
25, fig. 2) and Tro-Cortesianu