Page 21b.
| VII | VII | 7 | I | 7 | VIII | 7 | II | 5 | VII | |
| Oc | Ahau | |||||||||
| Cib | Cimi | |||||||||
| Ik | Eb | |||||||||
| Lamat | Ezanab | |||||||||
| Ix | Kan. | |||||||||
This is also a Tonalamatl of 10 parts (10 × 26). The first column should be read first from top to bottom and then the second. The days are exactly the same as on page 21a, and here too Cimi and Eb have changed places.
The hieroglyphs run thus:—
| 1 | 5 | 6 | 9 | 13 | |
| 2 | 7 | 8 | 10 | 14 | |
| 3 | 11 | 15 | |||
| 4 | 12 | 16 | . | ||
The signs forming the hieroglyphs into groups are, in addition to the cross in 2, 6, 10 and 14, the heads in 1, 5, 9 and 13 with an Akbal sign (indistinct in 9) which, by the lock of hair in 5, 9 and 13, refer to a woman. This lock of hair is replaced by a hand in 1.
Sign 3, with which m in 4 is associated as a determinative, shows that the first group ought to have a picture of the black god L grouped with a female figure.
The second group is the only one with a picture. On the right there is a female figure, which, judging by the headdress,
we have already met on page 19a. Opposite her sits the dog which we saw on page 13c. Here (in sign 7), as on page 13c, the hieroglyph of the dog is combined with a Cimi sign, and this hieroglyph is repeated in 8 with the sign c, which is so closely allied to Cimi.
For the third group the god A should have been represented with the woman, as is proved by sign 11 so peculiarly combined with r as a superfix. To this hieroglyph a is added, doubtless referring to the good days, as if merely to fill space.