T14. (p. 8a) The jaguar water lily is depicted with the 



flower emerging from the fore part of his head. This is 

 the only occasion that Thompson found in his 1975 

 analysis of the Dresden Codex to identify the water Hly. 

 The figuring is no clearer than in other portrayals, so 

 we must conclude that the iconography was deciphered 

 by way of the jaguar association. In this connection, the 

 reader is referred to the stimulating presentation by 



Coe(1973). 



Gl. 5. abundance of maize 



T15. (p. 8c) The figure depicted to the left in this represen- 

 tation bears a reflexed water lily on his head dress. The 

 significance is not apparent to me, nor has it been dis- 

 cussed by those who have worked on the Codex. 



T18. The mai/e god is depicted and glyphs 3 and 4, respec- 

 tively deal with the maize god and the abundance of 

 maize. 



T19. (p. 10a) Barthcl(l955) indicated that the affixes stand 



for a magical phrase "che yetel tunich. " Yetel was one 

 of several forms of tobacco used by the Maya (Roys, 

 1933: footnote p. 99). For an extended account of the 

 use of narcotic tobaccos in ritual intoxication among 

 the Maya see the account of Furst (1976), The asso- 

 ciated glyphs translated by Thompson (1966) as ^^afflic- 

 tion of strife" would seem to bear upon this ritual 

 intoxicant that was smoked, drunk, and possibly intro- 

 duced as part of an enema (Furst, 1976). 



Almanac 9 (pp. 10a-12a) Divinatory 



T2. (p. 1 la) The Muan bird wears a maize headdress. 

 T5. (p. 12a) The maize god holds a vessel containing pods 



of Theobronia Cacao. These are identified in Gl, 1. 



Gl. 2. Maize god 



Gl. 3. Abundance of maize 



Almanac 10 (p. 12a) The almanac is designed to serve twice 

 over; see Almanac 9 and Almanac 1 ! . 



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