to around 350 – 400 A.D. The pit contained seventeen human heads that, from what could be identified, were middle aged males. Adding to this, burial four contained no offerings or material remains, other than the fibers from the material that was used to gag the victims. White has suggested that the placement of the skulls may have something to do with where they were originally from. Due to the violent nature in which the victims where sacrificed, as well as the lack of burial offerings, it has been suggested that the individuals were of relatively low status. Burial five occurred at a similar time to burial four datings to around 350 – 400A.D and was also linked to the construction of building six. In it were three skeletons who were displayed in a position common in painted representations of Maya elites. This is interesting because it is an uncommon mode of burial at Teotihuacan. Adding to this, their hands were not bound but instead laying out in front of them resting on their legs. The first person was probably 50–75 years of age, the second 40–50, and the third 40–45. Adding to this, two individuals were wearing rectangular pectorals, which is often linked to high-ranking Mayas. Their burial suggests that these individuals were of extremely high status. The corpses were also accompanied by animals that may have represented their animal spirit, two pumas and a golden eagle. Lastly, burial six occurred within a similar time frame to burial three which coincided with the building of structure five around 300 A.D. There was a total of twelve skeletons found within this chamber and they all had their hands bound, once again suggesting that they were sacrificial victims. Two skeletons stood out as possibly being higher up in status, while the other ten were decapitated and seemed to be thrown about at random. Adding to this there were fragments of about 43 animals. Given the contents of these burials, Archaeologists, Leonardo Lopez Lujan and Saburo Sugiyama have theorized that they are possible cosmograms, representations of the heavens which were carefully laid out by priests according to predetermined patterns. Archaeologists also have concluded that human sacrifice to sanctify buildings was common throughout Mesoamerican time and geography[8]. In Teotihuacan, the preferred victims were sub-adult and adult males who were not from Teotihuacan, which differs from other structures at Teotihuacan. This could suggest that