Chapter V: Part 5

The last page on the front of the first section of this Manuscript is used for a series, which presents itself as a second improved edition of the series which was found on pages 31a-32a. The very fact that the writing is so much better proclaims it an amendment. The chief aim of both series is the same, viz:--to bring into unison the numbers 91, 104, 260 and 364. But the two series gain this end by different means. On page 32 the series begins with 91, and at first has only 91 as a difference, until with 728 a multiple of 104 and 364 is obtained, then it returns to the simple difference 91, in 1456 it obtains again the 104 and 364, loses these two last numbers once more in 1820 and finally in 3640 obtains the desired multiple of all four numbers, which is retained in 7280, 14,560, 21,840 and 29,120. The series on page 45a proceeds much more briefly. It begins at once with 728 (91, 104, 364), loses the 104 in 1092, gains the 260 and loses the 104 in 1820, arrives at divisibility by all four numbers in the 3640, loses the 104 again in 5460, but then comes to a standstill after having obtained the same multiples (double at that) of 3640, which I mentioned just now in the preceding series. Indeed it can be seen from what is legible in the third column above, that the series went still further. But so much is obliterated that I have obtained the numbers 14,560 and 21,840 in both series only by conjecture.

In the earlier passage the starting-point of the series is the day XIII Akbal and in the one before us it is the day XIII Oc. In the former the days specified were 91 days apart from each other, and here they are separated by 104, _i.e._, XIII Ezanab, XIII Ik, XIII Cimi, XIII Oc.

The initial days of the two series, XIII Oc-XIII Akbal, are separated by 13 days, and the reversed series, XIII Akbal-XIII Oc, by 247 days. Hence the subject of both passages is essentially the week of thirteen days, _i.e._, the year of 364 (28 × 13) days.

Now this series is also accompanied by a number amounting to millions. It is in the second column of page 45; only, in order to understand it, we must add a zero as the bottom figure; then it becomes 1,278,420. XIII Oc stands below this number as the beginning of the series. The first column has 30 as an encircled number and below it the normal day IV Ahau.

The large number must have been formed as follows:--

The point of departure was 230, the interval between IV Ahau and XIII Oc, to this was added 98 × 260 = 25,480, the sum being 25,710. The result of this number added to 11 Ahau-Katuns = 1,252,680, was 1,278,390, which number is not revealed in the Manuscript. It is concealed in XIII Oc 3 Mol (2 Muluc). But 1,278,390 = 42,613 × 30, _i.e._, it is divisible by the interval XIII Oc-IV Ahau.

Now if we add to this large number the 30 set down in the Manuscript, the result will be the above-mentioned 1,278,420. This number in the Manuscript has the date IV Ahau 13 Chen. (2 Muluc). It is, of course, divisible by 30 and by 260, hence = 42,614 × 30 and 4917 × 260. It corresponds not merely in this respect with the largest number on page 31a, viz:--2,804,100, but also with regard to its divisibility by 78, 156, 195, which are all multiples of 13.

On page 45a, top left, there were doubtless five hieroglyphs, of which the two topmost ones are effaced. First we see only the sign of the eleventh or twelfth month, Zac or Ceh, with an uncertain number prefixed, then the signs for beginning and end are distinctly legible. Ceh begins and Zac ends the year of 364 days; see page 4 of my treatise "Zur Entzifferung V."

Pages 29b--30b.

We come now to the middle section of pages 29-45, in which we shall not be so hampered by obliteration in our attempts at interpretation, as we were in the upper section.

We have here first a Tonalamatl of the usual kind, arranged as follows:--

III 13 III 13 III 13 III 13 III
Ix
Cimi
Ezanab
Oc
Ik.

That is to say, the 52 days divided into four equal parts.

To these four divisions, as on page 23b, belong the four usual forms of animal food, which are joined in three places to Kan (bread) and probably denote sacrifice. They are, first a mammal, which, however, is erroneously represented by a fish; second, a fish, third an iguana and lastly a bird. I would add, that in the hieroglyphs above, the east, north, west and south correspond in turn with these representations of food.

The hieroglyphs are arranged as follows:--

1 2 5 6 9 10 13 14
3 4 7 8 11 12 15 16.

Of these, 2, 6, 10 and 14 are the cardinal points just mentioned; 4, 8, 12 and 16 are the sign for B, and 1, 5, 9 and 13 are the head with the tuft of hair and the Akbal eye to which I attribute the meaning of _beginning_. Likewise the remaining four signs, 3, 7, 11 and 15, although they are not exactly alike, have something in common, the 15th being a distinct Imix; they are not yet wholly intelligible to me.

Four pictures of B belong to these hieroglyphs. In the first the god is seated with crossed arms on two of the ordinary astronomical signs (Jupiter and Mars?). In the second, where he is pointing forward with his hand, there are footprints on his seat, as, for example, on page 35a. In the third the seat contains the usual cumulus clouds in clusters. Finally, in the fourth, he is seated on the tree of life or of sacrifice, the hatchet is in his hand and he is clad in the gala mantle; cf. pages 31c, 40a, 69a.

Pages 30b--31b.

This passage is in some respects closely related to the preceding Tonalamatl, but in other respects it differs significantly from this and from what is usual, for the Tonalamatl is divided here into only four principal divisions of 65 days each, which begin very regularly with the days VIII Oc, VIII Men, VIII Ahau and VIII Chicchan. There are neither subdivisions nor the usual pictures belonging to them. But on the other hand each of the longer periods of time written down here have eight hieroglyphs for each section in the usual order.

B's sign occupies the places 6, 4, 4 and 4; from this it follows that here too he forms the principal subject.

Here, as in the preceding Tonalamatl, the first place in each group contains the sign denoting beginning, while the eighth sign is invariably the head without an underjaw, which seems to me to refer to _fasting_, as if a fast-day fell at the end of every 65 days.

In the fifth place we see in succession the four animals, which in the preceding Tonalamatl are not included in the groups of hieroglyphs. Here they stand in the order of mammal, bird, amphibian and fish, but the bird in the second group is replaced by the sign which usually occurs with the dog (lightning-beast).

The signs in the second place are those of the cardinal points, and they are given in the same order as in the preceding Tonalamatl, _i.e._, east, north, west and south, so that they do not belong to the same animals as they do there.

The third signs are the cardinal points again, but in the abbreviated form discovered first by Schellhas, and in a different order:--west, north, east and south, and always joined to the head of C around which everything revolves as around the polar star. The Kan sign with different accompanying signs occupies the seventh place in the first group, and the sixth in the other three.

Four signs still remain:--the fourth of the first group I am inclined to consider the abbreviated sign for the sun; the seventh of the second, rain with the sign for the west as a prefix; the seventh of the third, Caban, ground, with the sign for the east as a prefix; the seventh of the fourth is Kan with the Yax sign above it, probably denoting the vegetable kingdom.

Pages 31b--35b.

This entire passage is devoted to a single Tonalamatl, which is divided and written out in an unusual manner. Like the preceding it is divided into four parts of 65 days each, but the remarkable thing about it is that these divisions of 65 days are each subdivided into two periods of 46 and 19 days, and the 46 days again into eight unequal parts, which are exactly the same each time, while the 19 days run their course without further subdivision. On pages 33, 34 and 35 this 19 is always on the left at the bottom, on page 32 it is wanting, probably because it was self-evident and there was no suitable place for it.

We shall next discuss the division of these four periods of 46 days each. This division is indicated with especial exactness on these pages, since not merely the length of the separate divisions and the week days are specified, but also the month days. This representation has the additional peculiarity, that the two columns on each page must be read from bottom to top, and of each group of two days standing side by side, the one on the right is to be read first and then the one on the left. If the Tonalamatl were written in the usual manner, it would have the following form:--

X 9 VI 9 II 9 XI 2 XIII 4 IV 9 XIII 4 IV 19 X
Ben
Ezanab
Akbal
Lamat.

Instead of this we read in greater detail as follows (the pages and the stated _length_ of time are in parentheses):--

(31) X Ben (9) VI Ik (9) II Chuen (9) XI Ahau (2)
XIII Ik (4) IV Cimi (9) XIII Men (4) IV Cauac (19).
(32) X Ezanab (9) VI Manik (9) II Cib (9) XI Chicchan (2)
XIII Manik (4) IV Chuen (9) XIII Ahau (4) IV Kan (19).
(33) X Akbal (9) VI Eb (9) II Imix (9) XI Oc (2)
XIII Eb (4) IV Cib (9) XIII Chicchan (4) IV Muluc (19).
(34) X Lamat (9) VI Caban (9) II Cimi (9) XI Men (2)
XIII Caban (4) IV Imix (9) XIII Oc (4) IV Ix (19).

In spite of the seemingly wholly irregular division of time, the following relation, which is certainly not accidental, results from this arrangement:--the first of the eight members of each row is one of the days which may begin the year and the months, and the eighth, on the other hand, one of the four regents of the year. The remaining six members are the remaining 12 of the 20 days repeated twice and the second always corresponds with the fifth of its own series, and the third to the sixth and the fourth to the seventh of the following series.

Two pictures of god B belong to each of these periods of 65 days, the first of these pictures referring to the divided period of 46 days and the second to the undivided one of 19. It is also in agreement with this that on pages 61 and 62 the fourth, sixth and eighth pictures represent the god as rising from the jaws of a serpent--the serpent being represented each time as lying in water which invariably contains the number 19.

As the hieroglyphs belonging to the periods of 46 days are allied to one another, and as this is also true of those belonging to the periods of 19 days, I will first consider the hieroglyphs of the first period by themselves, then those of the second, and the pictures shall be treated in the same manner.

Therefore, let us first examine the four pictures (1, 3, 5 and 7) on the right side of the pages:--

1. The first page shows the god walking with the official staff in his right hand, in his left the hatchet raised for a blow and with the copal pouch hanging from his neck.

2. He is walking and holding a flaming torch reversed in his right hand, in his left the hatchet is raised aloft, the pouch hangs from his neck, the mantle is indicated and around his head are the little circles which are so frequently his adjuncts and probably signify stars.

3. He is walking and holding the reversed torch in his left hand and the hatchet in his right.

4. He is walking and holding a torch in each hand. He wears on his head the head of K. He seems to be bringing storm and fire.

Now let us examine the hieroglyphs, which I have numbered thus:--

1 3 5
2 4 6.

The first hieroglyph on each page certainly represents one of the cardinal points. They are in the usual order:--east, north, south and west.

2 is the same sign on each page. I take it to be the sign for Xul = end, denoting, it may be, the end of the period of each cardinal point.

In each group 3 is the head with tuft of hair and the Akbal eye; probably the sign denoting _beginning_. This beginning and end occur most distinctly repeated on page 63, and the end alone eight times at the bottom of pages 61-62.

On page 31, 4 is B's sign, on page 32 B's with the prefix of the north, on page 33 it is B's sign again and although quite indistinct its is plainly joined with the east. On page 34 there is another indistinct sign which may be that of the serpent deity H.

Owing to indistinctness I do not venture to determine the fifth sign on pages 31 and 33; on page 32 it is the laterally elongated head _q_ with the Ben-Ik superfix, and on page 34 the ordinary Kan-Imix.

The sixth sign varies as much as the fifth; it seems here to denote four different gods, perhaps the four given on pages 25-28. On page 31 it is a Cauac, the prefix of which here, however, suggests K, on 32 it is certainly the hieroglyph of E and on 33 possibly of A, on 34 it most resembles Muluc of the day-signs, but also suggests the line crossing F's face from top to bottom.

We come now to the four pictures 2, 4, 6 and 8 and to the hieroglyphs belonging to them, which are on the left side of the pages and belong to the periods of 19 days.

1. B is pictured walking, raising the hatchet in his right hand, and holding an uncertain object in his left; the serpent with the 19 set down in its coils does not appear here. The 2nd, 3d and 4th pictures belong together. In each picture on these three pages there is a serpent with water in its coils and the number 19 in the water, denoting the number of days belonging here. As on pages 61 and 62 B is emerging from the open jaws of the serpent. In each case he is brandishing the uplifted axe in his left hand. The difference in the three pictures consists, first, in the fact that only in the 2nd and 3d B wears the copal pouch, second, that only in the 3d and 4th he has an implement in his right hand (the two implements differ somewhat but are both, apparently, adapted for hanging up) and third, that only in 3 the whole picture is painted blue, which means that the entire scene is enacted under water.

The hieroglyphs are as follows:--

The first in all four cases is a Manik, _i.e._, originally a grasping hand, perhaps referring to the chase; on page 32 it has a prefix and on pages 33-35 a superfix corresponding to the first.

The second sign on each page is simply B's.

The Cauac sign in the third refers in all four cases to the water represented at the bottom of pages 33b-35b. On page 32 it has an Akbal as a superfix, on 33-35 a prefix, which is familiar and in keeping with the sign and probably also the same suffix, though it is indistinct on page 34.

The fourth sign shows, as do several other things, that the representation on page 32 differs from that on pages 33-35. On the first of these pages we see an Imix with a puzzling 1 prefixed. If the numbering of the days really begins with Kan, as is probable in this Manuscript, then Imix is the 18th day and 1 + 18 might denote the 19, which is not set down here. On pages 33-35 this sign contains the spiral, which refers to the serpent in the picture below (and probably therefore to time). A curious element, however, is the numeral 9 prefixed three times to the spiral. This number is rarely a prefix, but it occurs, for example, on pages 33a and 35a before the cross _b_ and on page 60 right, middle, prefixed to Xul (= end). The interval 9 occurs in this Tonalamatl 16 times, including therefore 117 of the 260 days.

The fifth sign each time contains the head without the under jaw, just as it recurs regularly in the preceding passage, pages 30-31.

The sixth sign in each group is the not uncommon compound of Caban and the sign, which resembles Muluc and which we saw before in the sixth place among the hieroglyphs on the right side of page 34.

Pages 35b--37b.

I 11 XII 6 V 9 I 4 V 7 XII 9 VIII 6 I
Caban
Muluc
Imix
Ben
Chicchan.

That is, a regular Tonalamatl of five parts, 5 × 52. That the 52 days are divided into two halves (11 + 6 + 9 = 4 + 7 + 9 + 6), may only be accidental.

I will designate the hieroglyphs of the seven divisions thus:--

1 2 | 5 6 9 10 13 14 | 17 18 21 22 25 26
3 4 | 7 8 11 12 15 16 | 19 20 23 24 27 28.

I will first consider those signs, which are repeated and by means of which the sections seem to be brought into connection with one another. But I shall attend in detail to those hieroglyphs which contain characteristic references to each picture, when I discuss the latter.

The first place both among the pictures and among the hieroglyphs again belongs unquestionably to B. He is plainly designated in the 10th, 17th, 21st and 26th hieroglyphs, but, for an unknown reason, C's sign is joined to B's in the 16th, probably also in the 6th and perhaps in the 9th, and in 20 and 28 C's sign forms an integral part of a hieroglyph. Now in discussing the great Tonalamatl, pages 4a-10a, I attempted to make it appear probable that C belongs to the eighth day (Chuen) and in that case the Chuen sign in the thirteenth hieroglyph may be probably set down here. Further, in discussing pages 25 to 28, I expressed the conjecture that this Chuen sign might simply mean eight days, if we begin with Kan as the first day, for which proceeding there is some warrant in the "Dresdensis." Now, in hieroglyphs 8 and 24 we find an 8 inscribed; in hieroglyph 8 it is joined to an Imix, exactly as on page 39c; on page 65a it is joined to Kin, and on 67a and 68a to a hand. Is it possible that here also the 8 is intended as a sign for Chuen = C?

Then the familiar Kin-Akbal sign (day and night) is in the fourth place as well as in the eleventh and nineteenth.

The other signs which appear but once, I will discuss in connection with each of the seven pictures:--

1. A serpent in the water, with B emerging from its head, exactly as on pages 36a, Tro. 26 and Cort. 10.

The third sign, that of the serpent-deity H, refers to the serpent. The first sign is the one which I think may be Caban-Muluc, while the second, owing to its indistinctness, eludes interpretation.

2. This also represents a deity sitting in the water, whom we are probably safe in calling H, for the top of his head changes into a serpent, ending, however, in a bird's bill holding a fish. The deity holds up both hands. The union of serpent and bird should be noted in connection with the fourth picture. The deity is represented in the fifth sign; the sixth, seventh and eighth signs have already been discussed.

3. B is traversing the water in a boat, exactly as on pages 29c, 40a and c, and 43c. Here, however, there is a person beside him (probably a woman) whom, from the ninth hieroglyph we recognize as the deity E, unless this sign is C's. In 12 we see with Kan a sign which may suggest the usual hieroglyph denoting a year.

4. A serpent is pictured here, with a bird sitting upon it. We met with the same bird on page 17b. Schellhas, "Maya-handschr.," p. 51, has already expressed the opinion that this is probably a rebus for the name Quetzalcoatl or Kukulcan, and this theory is certainly worthy of consideration. In this connection I would call to mind that it is probably also Kukulcan with serpent and bird who occupies the first place on page 4a. The bird appears again in the fourteenth sign, while the thirteenth is a Chuen, which, according to the statement made above, may be connected with the C in the sixteenth. The fifteenth sign is the cross _b_, which probably denotes the connection between the thirteenth and sixteenth or else between the bird and serpent. Or is Chuen intended here to represent the serpent and not the ape?

5. This picture represents B carrying a burning torch, with the copal pouch hanging from his neck. His left hand touches a strange object, a kind of frame, the top of which ends in the head of a bird of prey.

The eighteenth sign is obliterated and the twentieth is a curious combination of Caban, C and the front part of K.

6. B is walking, with the hatchet in his left hand and in his right an object which looks like the representation of sounds issuing from musical instruments, as on page 34a. Perhaps B is represented here as the air-god.

The twenty-second sign is the familiar Kan-Imix. The twenty-third sign (_w_) is not intelligible to me; it occurs on pages 19c, 40b, 58, on the right, with a superfix suggesting K.

7. Water, in which a small human being seems to be emerging from a snail (the symbol of birth). Above the water is B, grasping a serpent which is in the water, as if to protect the new-born being from the serpent. The twenty-fifth (with Kin) is the so-called bat-god, who on page 50 at the left ends the series of twenty gods. The twenty-seventh sign (with Yax) is still undetermined.

Pages 38b--41b.

VI 16 IX 8 IV 11 II 10 XII 1 XIII 12 XII 6 V 12 IV 11 II 11 XIII 6 VI
Cauac
Akbal
Manik
Chuen
Men.

The sum of the black numbers is 104, the whole is, therefore, a double Tonalamatl = 5 × 104 = 520. While the series on pages 31a-32a primarily brought the 91 and the 104 together, and the series on page 45a accomplished the same result with the 104 and the 364, here, though the process is a different one, the 104 is combined with the 260 in another number.

It is characteristic of this part of the Manuscript, that the astronomical rectangles, which are very rare in the preceding pages, appear here in no less than five of the eleven divisions and six of them represent showers of rain. One is very readily, therefore, led to infer that the 104 days have reference to the rainy season and to its dependence upon the position of the planets. I will now analyse the eleven sections separately.

1. Rain is streaming down from two astronomical signs (Mars and Jupiter? Day and night?) and in the rain stands a black human form, grasping an implement with the right hand held downward and pointing upward with the left. It has the vulture head which occurred on pages 8a and 13c.

Hieroglyphs 1 and 2 represent the sun and moon, both surrounded by half white and half black envelopes, which must denote clouds. The third sign is Imix, which just here might refer to the rainy season productive of nourishment. The fourth sign is the vulture head of the picture.

2. B is walking in the rain and holds in one hand a stick pointed at the lower end. This is doubtless a farming implement, likewise occurring frequently in the Tro-Cort., which was used for making furrows or holes in the ground.

The second hieroglyph is B's, the first is Caban = earth, the fourth might be a compound of Caban and Muluc, referring to the rain, and the third is the familiar Kan-Imix, which, as the designation of food and drink, would be especially appropriate here.

3. B is apparently resting from tilling the soil, since he is sitting on a support consisting of the signs just spoken of, _i.e._, Caban and Muluc (?).

The latter signs are repeated in the second hieroglyph, while the third is B's with the sun-glyph (?) prefixed; the first is the head apparently open on top with the Akbal eye, probably the sign for beginning, and the fourth is the familiar sign _a_, which I think signifies a good, auspicious day.

4. Page 39. This represents a violent shower of rain, which might be pronounced a cloud-burst. The old red goddess with tiger-claws and a serpent on her head is pouring water in a stream from a jug. The same goddess occurs on page 43b and on the last page, 74.

Her hieroglyph is the second; it is more distinct in the two other passages. The first part of the third hieroglyph is indistinct, and the second part is the hieroglyph denoting the year. The first hieroglyph is a head with the Akbal sign, and the fourth is the usual compound of Kin and Akbal.

5. The cloud-burst seems to have destroyed the cultivation of the field, for B walks forth again with the implement for tilling the soil, as in the second picture. The second hieroglyph is B's with the prefix of the west, therefore probably denoting sunshine, the first again contains Caban and Muluc and the fourth is Kan-Imix referring again to the produce of the field. I shall not venture to explain the third sign here any more than I did in the previous passages. Compare page 8b.

6. B is again sitting in the rain and under the same astronomical signs as before on page 38. He is pointing downward (to the sprouting seed?). He has the sun-glyph on his back. The first two hieroglyphs are unfamiliar to me (Yax); the third is Imix with the sign for the west, and the fourth is again Muluc.

7. Page 40. B is plunging down headfirst from the same astronomical signs and is brandishing the hatchet.

Hieroglyph 1 is the cross _b_, 2 is B's sign, 3 probably that of the grain-god E, and 4 being Kan-Imix refers to grain. Favorable weather seems to have set in.

8. The astronomical signs are not the same as those in the three preceding instances (Mercury and sun?). Below them is a deity with tortoise-head--in my opinion, the sign for the longest day--holding a torch in each hand and thus referring to the heat.

Hieroglyph 1 (_w_) with the superfix suggesting K still puzzles me. 2 is the cross _b_, 3 is the tortoise-head with the number 4, which probably refers to the Kan, Muluc, Ix and Cauac years, as the 4 sometimes appears prefixed to N's hieroglyph. In exactly the same way the tortoise-head with the tortoise itself occurs frequently in the Cortesianus. 4 is the sign of the year with prefixed Kin and Cauac, _i.e._, day-Cauac-year.

9. A thunder-storm, which is very appropriate after the longest day. The lightning-beast, likewise holding a burning torch, is plunging down from the astronomical signs, which are different ones again (Venus and the moon?).

The second hieroglyph contains the sign of the dog together with the cross _b_, while the third is that of the north-god C, and the fourth is Muluc. I cannot explain the first sign; its prefix, which rarely occurs, appears also on pages 23b, 25a, 37b, 63a, and possibly on pages 53b, 62-63a, 69b.

10. Page 41. Another representation of rain. There is an old deity in the rain, who is N rather than F, denoting the end of the old year. He is emerging from a snail (cf. with this page 37b), and is pointing upward; a part of the first hieroglyph is on his head.

This first hieroglyph recalls the sign which, in the Zeitschrift für Ethnologie, XXIII, p. 145, I ventured to connect with the change of the year; but it also suggests the snail pictured below, hence the birth of the new year. The beginning of the year for the Mayas, although of course not for all parts of the country, is fixed, as a rule, to fall on the 16th of July. This would agree admirably with the eighth and ninth sections, which represent the time of the longest day and of thunder-storms.

The second hieroglyph is B's, the fourth the cross _b_, probably referring here to a union of two years, and the third with its Cauac to the duration of the rainy season or to the god N.

11. The rain seems to fall with less violence. B is seated, clad in the gala mantle with a Kan on his head, as the sign of grain. His headdress also strongly recalls that of the grain-deity E (which is also the case of the headdress on the preceding picture.)

Hieroglyph 1, the upper part of which is very like that of the first sign of the preceding group, looks like a plaited mat. Does it not suggest that the name of the first month of the new year is Pop and that this word is denoted by carpet, mat? Hieroglyph 2 is B's, 3 is the sun between a dark and a bright sky, and 4 is the common Kin-Akbal, day and night.

If the seventh picture really refers to the beginning of the year, then the entire period of 104 days extends from April 15th to August 2nd, which, with the addition of the five days not counted at the end of the year, does indeed make 109 days. All this, however, is only true on the supposition that I have not seen more in these representations than they contain.

Pages 41b--43b.

VI 12 V 7 XII 6 V 21 XIII 6 VI.
Caban
Muluc
Imix
Ben
Chicchan.

Another regular Tonalamatl, and like the preceding one apparently referring to the change of the year, the tilling of the soil and the rainy season. B's sign is regularly repeated in the second place of all five groups of hieroglyphs, and moreover each of these groups has six signs. The head with the missing under jaw is in the fourth place of groups 2 and 3, in the sixth of group 5 and might perhaps be intended also in the fourth of 1 and 4. The usual Kan-Imix is in the third sign of group 2, in the fifth of 4, and the fourth of 5; possibly also in the fifth of 1; the third hieroglyph in group 3, at any rate, contains Imix.

Let us now consider the five groups individually:--

1. The rainy season seems to have been delayed; the beginning of the year draws near. B is kneeling on a kind of footstool, the hatchet is in his right hand and his left hand holds a kind of chisel with which he is carving something out of the trunk of a tree. The purpose of the work is indicated by the god's own head directly below (probably placed in front of the tree as a model?). No doubt this is intended to represent the making of the statue of the god of the new year destined for the beginning of the year, as we know it from pages 25-28.

Corresponding with this is the first hieroglyph denoting the year with Yax as a superfix, and also the sixth being the sign to which in the article in the Zeitschrift für Ethnologie cited above, I attributed the meaning of change of the year. I cannot decide whether the third sign is intended for an Imix-Chuen with the sign of the south as a superfix, the fifth for a Kan-Imix and the fourth for the head without the under jaw.

2. Page 42. Prayer for rain. B (that is to say, his priest) is seated apparently on the same footstool. He is gazing upward and presenting a vessel containing an offering, the nature of which is uncertain. The vessel ends in a tube; cf. page 67b.

The first, fifth and sixth hieroglyphs are not finished, and the third is Kan-Imix.

3. The rain-goddess promises aid. B is seated opposite the old red goddess, who is holding intercourse with him. The god is seated on the Caban sign (earth) and the goddess on Muluc (rain?).

The first, fifth and sixth hieroglyphs are also unfinished; the third is Imix with its meaning intensified by the prefixed Yax (the luxuriantly growing grain?).

4. B is again tilling the ground in the manner already familiar to us. Under him lies his own head with the Imix-Kan sign, denoting food and drink, as a superfix. The first hieroglyph is the sign of the eighteenth month Cumhu, _i.e._, of the end of the year. The third is a Kin-Akbal, the fifth a Kan-Imix, the sixth is not finished, and the fourth may be intended for the head without the lower jaw, but it is carelessly drawn.

5. Page 43. The solicited rain begins. The goddess with the serpent on her head is pouring streams of water from her vessel.

The first hieroglyph repeats the month Cumhu, denoting the beginning of rain, before the close of the year; the third is the sign of the goddess met with on page 39b, here also with the sign for the west as a prefix; the fifth is her determinative, the serpent, and the fourth is Kan-Imix.

If the first sign in the first group is not regarded as the sign of the year, but as that of the sixteenth month (Pax) resembling it, and the fact is taken into consideration that there is an interval of 34 days between the second and fourth groups and of 40 days between the second and fifth, this would be found to correspond with the interval between the months Pax and Cumhu.

Pages 43b--44b.

This is the fourth and last series of the first part of the Manuscript; the first is on page 24, the second on pages 31a to 32a, and the third on page 45a. The first series is quite by itself, but the second and third are similar in form to this fourth, though their initial days are different from those of the latter:--XIII Akbal, XIII Oc and III Lamat. All three begin with differences which are divisible by 13:--91, 104 and 78, equal to 7, 8, and 6 × 13. All three aim and arrive at numbers which are common factors of 260, 104 and 364, and therefore also of 3640, which last number is written out in the other two series, while in this series it can only appear later on and then, increased by multiplication.

Since this series has the difference 78, the week day numbers remain the same, while those of the month days must advance by 18 each, that is, from the hidden starting-point III Lamat they go on to III Cimi, III Kan, III Ik, III Ahau, etc., until the tenth member of the series is 10 × 78, _i.e._, 3 × 260 and thus comes again to the day III Lamat.

From 780 onward this number is itself always the difference of the higher terms of the present series. At the same time 780 days are the duration of the apparent revolution of Mars, which is here supplementary, as it were, since page 24 treated of the revolutions of the sun and of Venus, and also of those of the moon and of Mercury. Hence in the present passage we find the numbers 1560, 2340, 3120 and 3900, always accompanied by the day III Lamat. The larger numbers require a few corrections; I read them 13,260 (17 × 780), 15,600 (20 × 780), 31,200 (40 × 780), 62,400 (80 × 780) and 72,540 (93 × 780). The very largest again are correctly set down; first 109,200 equal to 140 × 780, but here also equal to 1050 × 104 and 300 × 364, so that in this series the goal aimed at is not reached until later than it is in the two preceding series. Then follows 131,040 = 168 × 780, 1260 × 104, 360 × 364, but finally 151,320, which number = 1455 × 104 and 194 × 780, but is not divisible by 364.

Detached in the usual way from this series on the left of page 43 is the number 1,435,980. Above and below it is the day III Lamat, further down IV Ahau, and between them is 352 in a red circle. This number seems to have been obtained in the following way:--The writer began with the distance between III Lamat and IV Ahau, which is 92, added to it 172 × 260 = 44,720, and subtracted the result 44,812 from 13 Ahau-Katuns = 1,480,440. The remainder was 1,435,628, which number would correspond to the date III Lamat 6 Zotz (4 Kan), which, however, is suppressed in the Manuscript. The 352 = 260 + 92 was added to this sum, and the result was the 1,435,980 written out in the Manuscript, _i.e._, a day IV Ahau 13 Zip (5 Muluc). Now this number is the one sought; it is 5523 × 260 = 1841 × 780 = 3945 × 364, and hence must also be equal to 263 × 5460, since the 780 and 364 are united in 5460. According to our present knowledge, it would seem to lie in the future, but not far from the present; the solar and Mars revolutions are united in it. There is but a single hieroglyph here, the hieroglyph of the animal which is the chief subject of the next section; from which it appears that the two sections are closely connected.

Pages 44b--45b.

This section supplements the pictures and hieroglyphs belonging to the series just examined. Therefore it likewise extends over 78 days and divides them as follows:--

III 19 IX 19 II 19 VIII 21 III.

These five days are plainly intended to be the days III Lamat, IX Manik, II Cimi, VIII Chicchan, III Cimi.

With regard to the real purport of this section, it is my opinion that it has reference to the time of the shortest day and also to the four winds and that this section therefore forms, in a measure, a contrast to pages 38-41, where attention was called to the rainy season, the longest day and the thunderstorms.

We see here in the first place four of the ordinary heavenly shields, with two astronomical signs each. I cannot decide, at present, whether these are 1st, the moon and Saturn, 2nd, Mars and Mercury, 3d, the moon and Mars, and 4th, Jupiter and Venus.

From each of these shields hangs a figure not unlike an heraldic beast. It cannot be the canine lightning-beast; it has no flames, it is cloven-footed and with the upper lip bent upward and the lower lip curved downward suggesting the storm-god K, and therefore probably represents the four winds; this wind-beast repeated four times also occurs on Cort. 2.

Six hieroglyphs belong to each picture. Those in the first place are pierced ears and refer therefore to the ritual bloodletting, which may have been performed at this season. In Tro. 5*b we also find the pierced ear; a pierced _tongue_ (Tro. 17*b), however, does not occur in the Dresdensis. The second place always contains the sign of the beast like the one instance on page 43.

The third place seems to be devoted to the four cardinal points, _i.e._, to the four winds. First we see Akbal-Kin, _i.e._, the transition from night to day, the east. The north-god, C, is here in the second group; in the third we see Kin and beside it in the fourth place Akbal, both enveloped by clouds denoting the transition from day to night, the west. The fourth group, it is true, has the year-sign here, but with the compound Kin-Cauac prefixed, and Cauac always belongs to the south. I believe I have found a distinct reference to the season of the year in two other places. The fourth hieroglyph of the second group and the sixth of the fourth both have the familiar prefix suggesting K, the storm-god. The first of the two contains the month Mol (December 3d-22nd); the second might very well be the month Yax (January 12th-31st). This is quite in keeping with the distances 19 + 21 = 40 set down below.

In my "Tagegöttern der Mayas" (Globus LXXIII, 10) and above in my discussion of the great Tonalamatl under pages 4a-10a, I have assigned the day Chuen to C, and Muluc to K, _i.e._, the first to the dark north and the latter to the wind, which are both under consideration here. In fact, we find the Chuen sign in the fifth place of the fourth group with the same prefix that C has in the second group. The Muluc sign, however, seems to occur three times:--1st, group 1, sign 6, where it may be joined to the month Mol belonging here; 2nd, group 3, sign 5, joined to the Akbal, which also belongs here; 3d, group 4, sign 4, with a usual prefix. In the second group it may be included in the very similar month sign of Mol. Four hieroglyphs remain:--1st, Akbal in group 1, sign 5, hence probably denoting the darker time of the year in general; 2nd, A in 2, sign 5; 3d, E in 2, sign 6; _i.e._, probably referring to the death of the grain (I do not know to what extent this expression may be used in relation to the Maya country); 4th, Kan-Imix in 3, sign 6, perhaps expressing the hope of new harvests.

This finishes the middle sections of the pages of the first part of the Manuscript, and we must now turn back again to page 29 in order to examine the lower sections.

Pages 29c--30c.

III 16 VI 16 IX 16 XII 17 III
Ix
Cauac
Kan
Muluc.

Here is a Tonalamatl of four quarters, 4 × 65.

In the Manuscript 16 is again erroneously set down for 17 and the III following it is omitted. The initial day is exactly the same III Ix, as in section 29b above it, to which in other respects the passage now under consideration shows a great likeness, since the four familiar animals occur here as well as there. But in spite of beginning in the same way the days here are different ones, being the four regents of the year, as on page 9b.

The four parts are grouped together by the sign, which always occupies the first place in each part; I have denoted this sign by _f_, and I think it must have a very general significance, since from pages 29c to 40c it always begins the groups. The connection between the four parts is further shown by the four cardinal points in the second place:--the north in the first group, the west in the second, the south in the third and the east in the fourth. In the third place these cardinal points are again indicated by their usual abbreviations; the east is erroneously set down in the second group. These abbreviations are here invariably joined to the head of C as the representative of the north, the first of the cardinal points occurring in this passage; the others revolve about the north pole.

As B's sign always occurs in the fourth place, there is nothing further to be said concerning the hieroglyphs. We now come to the pictures:--

1. B is rowing a boat, as we have already seen him several times (36b, 40a, _c_, and 43c). To the left of his head there is a bird's head and in the left, bottom, corner, a pot in which apparently a soup of fowl is cooking, emitting bubbles. The Cib sign on the pot refers to the cooking or bubbling.

2. B, with his head surrounded by the familiar stars, is seated in water, in which are represented the iguana over a Kan sign, and the familiar spiral probably denoting a serpent. He is painted black (perhaps corresponding to the west?) and holds in his hand an implement not yet determined. Perhaps it may be intended for a tree, _past_ which the water is flowing.

3. The god is seated, holding in one hand the spiral with a Kin sign over it and a Yax on top of that, and in the other hand something which looks like a bird's feather or a fish's fin. Above him is a fish with a Kan sign, as on page 27, where the fish and Kan are also combined.

4. Holding a hunting-spear, he is sitting on an animal slain in the chase, as on page 45c.

Finally, I have remarked that pages 42c-45c, the last part of the first division of the Manuscript, look like an enlargement or amendment of the section just considered.

Pages 30c--33c.

To begin with, the day signs are set down in the following order:--

XI XI XI XI
Ahau Chicchan Oc Men
Caban Ik Manik Eb
Ix Cauac Kan Muluc
Chuen Cib Imix Cimi
Lamat Ben Ezanab Akbal.

Here then, as is frequently the case in this Manuscript, all the twenty days are specified. But in order to obtain equal periods of time, the left column should first be read from top to bottom and the following ones should be treated in the same way. Then each succeeding day is 17 days distant from the preceding, but in reality the interval is 117 days, since the same week-day is always implied. The hieroglyphs seem to indicate that these 117 days are divided into three distinct parts, 52, 39 and 26.

117 days, however, are equal to 9 × 13 and hence in what follows we find a black 13 set down 9 times as the interval between the days, and a red XI being the number of the week-day an equal number of times. Now, since the whole series extends over 20 such sections of 117 days, the duration of this calendar is 2340 days or 9 Tonalamatl.

Consequently we find nine pictures of the same god B. In five of them (in Groups 1-4 and 9) he is sitting before or on a sacrificial tree or tree of life; cf. 30b. It is probably not accidental that in these five cases the hieroglyphs refer to the cardinal points. In the eighth group the god is surrounded by the suggestion of one or more trees; he is sitting in water as if in a forest; or in a cave bordered by trees? In the remaining groups, 5, 6 and 7 he is seated on various supports, in 5 on an object, which is not completed and which cannot, therefore, be explained, in 6 on astronomical figures (Mars and Venus?) and in 7 on agave leaves. In 1 and 3 his head is again surrounded by those dots suggesting stars, in 4 there seems to be a bird (quetzal?) seated upon it and in 2 it bears what may be the Kin sign. In 1 and 5 he has the pouch for incense in his hand, while in 3 alone he wears the gala mantle and is painted black, just as he appears in connection with the same hieroglyphs on page 29c. He carries a hatchet in repose in 2, 6 and 9, and raised for a blow in 1 and 7. In 7 he also holds the Imix sign.

The hieroglyphs form nine groups of four signs each. The first hieroglyph, as is always the case in this part of the Manuscript, is the sign which I have denoted by _f_, and the second is always B's hieroglyph. The cardinal points are everywhere specified by two signs each; in places 3 and 4 of group 1, the west comes first and beside it is the sign for the east, erroneously used for that of the west (a like error occurred in the preceding Tonalamatl); in group 2 there are two signs for the north; in group 3 that for the east with the sign for the west beside it erroneously given for the east, and in group 4 two signs for the south. In groups 5, 6 and 7 we find in the 4th place the head of C, and the same sign in group 7 in the 3d place, where it is joined to another head, which may be that of a woman. The 3d sign of group 5 is incomplete and cannot be determined. The 3d sign of group 6 displays a repetition of the astronomical signs represented below. There still remain the 3d and 4th signs of groups 8 and 9. Of these the 3d in group 8 is _w_, which is as yet unexplained. The 4th might be interpreted either as Oc (day 7) or as Xul (end). Its prefix is a Yax sign. Finally, in group 9 the 3d sign is Manik (day 4), the 4th the elongated head _q_ with the Ben-Ik superfix, which Seler assigns to Men (day 12).

Pages 33c--39c.

The beginning of this Tonalamatl is indicated by a large red dot on page 33. It resembles the Tonalamatl almost exactly above it on pages 31b-35b, inasmuch as its arrangement is an unusual one. I will here, as I did above, give it the form in which it would present itself if it were set down in the usual order:--

XIII 9 IX 11 VII 20 I 10 XI 15 XIII
Ahau
Chicchan
Oc
Men.

In this passage as in the earlier one, instead of employing the above concise order, a preference has been shown throughout for carrying out the whole series in such a manner that the week days are set down each time and not merely in the left column. It, therefore, has the following form in the Manuscript:--

XIII Ahau (9) IX Muluc (11) VII Ahau (20) I Ahau (10)
XI Oc (15)
XIII Chicchan (9) IX Ix (11) VII Chicchan (20) I Chicchan (10)
XI Men (15)
XIII Oc (9) IX Cauac (11) VII Oc (20) I Oc (10)
XI Ahau (15)
XIII Men (9) IX Kan (11) VII Men (20) I Men (10)
XI Chicchan (15)

I have arranged the whole series in four parallel periods of 65 days each, for the 65 appears throughout the computation, although the entire Tonalamatl is written out in _one_ continuous line. On the right of page 35 the scribe seems to have wished to erase an entirely incongruous 4, and in writing the last 15, on page 39, he began to use the red paint prematurely, so that the top one of the three lines is red.

Attention should also be called to the fact that the second of my vertical columns contains the year-regents, the others only the days following immediately after them, while 12 month days do not occur at all. Also the intervening periods 9 + 11 (= 20), 20, 10, 15 doubtless reveal some design.

In order to avoid repetition, I think it proper to mention first, that in the twenty groups of four hieroglyphs each, the sign _f_ always stands in the first place, but the hieroglyph of B, who is represented 20 times, usually appears in the second place, in the first and second groups in the third place, and in the 18th and 19th his sign does not appear at all. I will discuss the remaining hieroglyphs in their place in each of the 20 groups.

1. B is sitting in a house and holding the Kan sign in his hand.

The second hieroglyph is apparently meant for the Ahau sign (referring to the 17th day), which usually does not belong to B. This hieroglyph, which certainly bears a resemblance to Ahau and with which we have become very familiar in the inscriptions, occurs again in this Manuscript on pages 46b, c, 50b, 54b, 65a and 66a. The fourth sign is a combination of Cauac and Manik.

2. B is seated on what may be a tree, below him is the cross _b_, and he holds the hatchet in his left hand.