sign, while the superfix of the fourth is what I take to be a mat, which also occurred in the sixth group. The prefix is a figure suggesting the serpent-deity, which we have already met with in the tenth and fifteenth groups.
17. B, holding the hatchet, is seated on a Moan head, and the third sign is probably intended to represent the same Moan head, in front of which we find the same crouching person met with in the seventh group, 130 days earlier.
The fourth hieroglyph is again the sign for beginning, which we have already often met with, as, for example, 65 days earlier in the twelfth group.
18. B is sitting in the pouring rain under astronomical signs (Mars and Mercury?) to which those of the sun and moon are added. The god's face is upturned and he holds the hatchet in his hand.
The third hieroglyph may be the vulture head, to which a part of the unintelligible second hieroglyph may also refer. This second sign stands in the place of B's hieroglyph, which is wanting here.
The fourth sign contains the enigmatical numeral 8, which we found on pages 36b and 37b, and has the Imix sign as a prefix, as in the first of these two passages. The same compound appears on pages 67a-68a.
19. B is seated here on his own head, as in the fourth group he is sitting on D's. His hands are empty.
The second sign is again the vulture head instead of B's hieroglyph. The third is probably the head of the lightning beast, and the fourth is again the sign supposed to denote beginning.
20. B is sitting in water and holding in his hands a vessel with a Kan sign upon it.
The water (with Imix prefixed) is denoted by the third sign, while the fourth represents a head (with what is probably a hand pointing to the right above it), which I should prefer to consider the grain-deity E.