4. E with the signs 14 and 15, having on his head a structure, which is
compounded apparently of a Kan sign, a snail and the suggestion of the
maize plant.
5. G, clad in the gala cloak and the copal bag. His sign is 18, while 19
suggests rather the Moan or K.
6. B, his headdress displays the little circles, which often occur in
connection with him, _e.g._, pages 30c, 40a and 41a, and which may suggest
the starry sky. His sign is 22; the hieroglyph _m_ is added to it in 23 as
a determinative.
As usual, the fourth sign of each group is the most puzzling. 4 and 12 are
Imix with the uplifted arm as a prefix, as on page 13a, 8 is the hieroglyph
_o_, 16 is _a_, 20 is _c_ and the principal part of 24 is _r_. This sign
_r_ seems to me to suggest the week of 13 days (see above the explanation
of page 4a); four weeks of this kind end here.
It is to be noted further that all the six gods are holding one hand
outstretched:--A downward, B upward and the four in the centre forward.
Page 12c.
XIII 26 XIII 26 XIII 13 XIII
Chuen
Cib
Imix
Cimi
Chuen.
This is another Tonalamatl divided into 4 × 65, the subdivisions being
transferred to the end of the second, fourth and fifth weeks. The Chuen at
the bottom is superfluous.
The twelve hieroglyphs standing here according to rule are grouped together
in fours by the three pairs of the first row. Of these 1, 5 and 9 are the
fist, familiar from the inscriptions, and which we also see on page 10b of
this manuscript, where, to be sure, it occurs with the sign of B, as often
happens, but here it has the closed eye of the death-god A. On the other
hand, 2, 6 and 10 are the sign Kin = sun, with merely a dotted outline, and
the three gods pictured below all hold the same Kin sign in their hands.
This passage, may refer to the dying sun, the winter solstice.
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 has the Ahau as its determinative, and 3 is the elongated head
_q_ with Ben-Ik.
In the second group 6 and 8 are the signs of A, and 7 is an Imix with the
uplifted arm prefixed, as on page 10c.
Pages 14a--15a.
VIII 13 VIII 13 VIII 13 VIII 13
Ahau
Eb
Kan
Cib
Lamat.
The month days 13 and 5 have changed places in the manuscript. The initial
day VIII Ahau will prove to be of especial importance in the second part of
the manuscript (compare page 70). Here, as in the preceding Tonalamatl, the
period is divided into equal parts.
Little can be said of the hieroglyphs, 16 in number, since 6, 9, 10, 12,
13, 14, 15 and 16 are wholly or mostly destroyed. 3, 7 and 11 seem here to
be a comprehensive element, as is also probably 15, but I am unable to
refer this head to a particular god; 2, 6, 10 and 14 may also be alike, but
this is very uncertain. 1, 5, 9 and 13 may have denoted the four cardinal
points, at least 1 suggests the south and 5 the north.
Thus we have left for the four deities E, H, A and G, only the signs 4, 8,
12 and 16; 4 surely belongs to E, and 8 to H, but the other two are erased.
Pages 13b--14b.
VI 13 VI 9 II 7 IX 7 III 7 X 9 VI
Ahau
Eb
Kan
Cib
Lamat.