The first god is D, who, however, has B's head on top of his own. An object like a spyglass projects from the eye of B, which one could hardly venture to pronounce a nose-peg. The sign 4 (Ahau) refers to D; but what is the meaning of 3, the hieroglyph of the serpent deity H? Is the sun wounded?
The second god is the baldheaded old deity, whom Schellhas designates as N. The hieroglyph 7, apparently referring to the five Uayeyab days, is his sign; we found it on page 4b and shall again find it on page 21c, and this time likewise with the old man. What is the meaning of the grain-goddess E denoted by sign 8? As N is connected with the close of the year, so E seems to be in various ways connected with the beginning of the new year.
The third picture is unmistakably the sun-god G with the copal pouch hanging from his neck. His sign is 11, while sign 12, which suggests the wind-god K and balled-up clouds, is as difficult to explain here as it was on page 11c. The signs 8 and 12 seem, therefore, to refer to one another, and, if I do not see too much, look like a promise of rain and harvest.
On page 12 the Tonalamatls of the three sections of the page come to an end and a new part of the manuscript begins.
Page 13a.
I shall here group together pages 13 and 14, the top third of 14 encroaches a little upon page 15. 13a has the following Tonalamatl:—
| Imix |
| Ben |
| Chicchan |
| Caban |
| Muluc. |
I have supplied the first day, which is effaced. The week days are wanting. The 52 days are divided into halves of 26 days each.
Of the 8 hieroglyphs the fifth seems to be the same as the destroyed first; aside from the prefix, it is the sign s.
The two halves of the period have two gods, the first is B with a very singular head-ornament, and the second A, perhaps with the symbol of a snail on his head. Both hold a plant (agave) in their hands, as on pages 10b and 12a. Hieroglyph 2, which is mostly destroyed, must have been B's monogram, 4