but
Cib, Ezanab, Ik, Chicchan, Manik, Chuen, Ben, Men, Cauac, Imix, Akbal, Chicchan, Muluc, Chuen, Ix, Cib, Cauac, Imix, Kan, Cimi, Lamat.
Let us now consider the 20 groups, disregarding the first (really zero) which has no figure and no hieroglyphs. We will leave out of the question also the first two hieroglyphs of each group, which are the same twenty times and form, as it were, merely a superscription, in which the first sign is a head, also occurring elsewhere (4b-5b), with suffix and affix, and the second is the hieroglyph i, which might readily denote a sacrifice. Thus only the usual four signs remain for each picture.
1. Day 15 = Ezanab; Aztec Tecpatl, flint, lance point. The figure of the god does not correspond with this at all; it is a god in a gala cloak, holding before him a serpent and bearing a quetzal bird on his back. This figure, which resembles none other in our manuscript, strongly recalls Kukulcan, who, in fact, is often placed by the scribes at the head of the 20 Maya gods (cf. Dres. 36) in which manner he appears in this place quite without reference to the day and the hieroglyphs. In this interpretation I follow Seler, in the main, who in his treatise "Quetzalcouatl-Kukulcan in Yucatan" (1898) expresses this opinion on page 403 of the separate edition. But possibly the ear-ornament may refer to Ezanab. Of the
hieroglyphs, 1 and 2 are the familiar sign of the serpent deities H or I, though here they are not drawn exactly alike. They also appear together on page 6a. 3 ( = r) I think is the sign for the week of 13 days, which recurs in groups 5, 11, 14 and 16, and hence is distributed 4 times, though not regularly, among the 4 × 13 days. Sign 4 is the death bird.
2. Day 19 = Ik; Aztec Ehecatl, wind, air, breath. The deity pictured is B, the god who is found the most frequently, and with the most varied attributes, of all the gods in our manuscript. He is the god proper of breathing and living and was, perhaps, the local god in the region where this manuscript originated. The second hieroglyph is his sign; the first, with a prefixed 9, is p the third q and the fourth a with the usual 3 before it; their relations to B are still unknown.
3. Day 3 = Cimi; Aztec Miquiztli, death. The deity with a black line about the mouth is certainly the bald-headed old god N, whom we shall find on pages 12c, 14b, 17a, 21c, and 37a. His hands are much deformed; perhaps indicating the bite of a serpent? Of the hieroglyphs, 1, 2 and 4 are effaced; 3 is surely the sign of the god, differing, it is true, from his usual hieroglyph, but recurring with a 4 also on pages 21c and 24. This 4 might refer to the four kinds of years, but here, perhaps, to the fourth of the five Uayeyab days, and would thus agree with the 24th day of Cumku, which should lie here (in the year 9 Kan), if I have begun the Tonalamatl correctly.
4. Day 4 = Manik; Aztec Mazatl. The significance is stag or roe, game or the chase. The first picture on page 5 is one of the forms of F, which seems to stand here not merely for human sacrifice, but also for war and the chase, and especially for the act of killing in general. Of the hieroglyphs, unfortunately only the fourth can be read in full (the sign c), the upper part of the second is the cross b and the lower part the sign Ahau; the number 11, which is peculiar to the god F, probably stood before the second sign. Did this god rule the eleventh of the 13 months of 28 days, as Moan ruled the thirteenth?
5. Day 8 = Chuen; Aztec Ozomatli, ape, then probably the constellation of Ursa Minor, and hence belonging to the god C. The figure is unquestionably his, and the first hieroglyph is surely his sign. The other three are the familiar a, o and r.