Lady of Naranjo, Lady Six Sky commissioned monuments in Naranjo that note she performed important rituals, some shortly after her arrival. For example, Stela 29 describes a burning ritual on August 31 682 CE, just three days after her arrival in Naranjo. But her early days in Naranjo may have been beset by rival claims to the throne, and she did not begin seriously commissioning monuments until almost two decades into her rule. That said, she may have been responsible for a method of counting moon phases that spread during the Period of Uniformity; during this time, Glyph C values across the Maya area remained consistent. She had a penchant for celebrating the rare "Tikal Cycle" period endings which happened on #.#.3.0.0 days of the Maya Long Count calendar; she celebrated 9.13.3.0.0 (March 1, 695 CE) and 9.14.3.0.0 (November 17, 714 CE), both memorialized on Stela 29. She also supervised the production of high-quality pottery, a trend which continued during the rule of her son, who became known as Pure (or White) Artisan for his patronage of the arts. Additionally, she is shown on monuments taking on the role of a warrior-king by standing over a trampled captive, an unusual representation for a woman. Naranjo Stela 24 from April 17, 699 CE, is one such depiction; there, she stands on a captive from the small polity of K'inichil Kab. Stela 29 from November 17, 714 CE also shows her standing on a captive, though it is too eroded to make out the captive's name or place of origin.Miller & Martin 2004:99. Besides K'inichil Kab, she was involved in the sacking of at least nine other polities, and she waged a victorious war against the Komkom polity in April 726 CE, according to Stela 18. Her son K'ak' Tiliw Chan Chaak and future Naranjo leader Yax Mayuy Chan Chaak were also both involved. On Stela 24, she also appears dressed in the net skirt of the maize god, another uncommon trait for women. She may have taken the name "Six" because of its association with the maize god, though she also emphasized her relationship with the moon goddess. The combination of maize god and moon goddess symbolism may have been a deliberate message that the ruler was capable of both masculine and feminine roles. For example, on Stela 24, she is described as ub'aah (short for ub'aahila'n) ti yax k'uh, "she