sensory modes suggests that perhaps the flower is of 

 ritual significance. 



Almanac 22 (pp. 13b 14b) Divinatory 



Tl. (p. 13b) A squatting death god with the body of an 



insect hold a maize glyph in his left hand. The frontal 

 floral motif is that seen in Almanac 10 (T2, 13a) and 

 identified as the hallucinogenic labiate Salvia divino- 

 rum. It should be noted that the insects that feed on 

 these psychotropic plants carry the chemicals in their 

 bodies. For this reason some beetles and their larvae 



have been used to induce altered states of conscious- 

 ness. 



Gl. 2. Sprouting maize 

 T2. Maize god with maize headdress and maize glyph in his 



right hand sits with his legs crossed. He wears the maize 

 head dress and in the beak of the bird as two cacao 

 pods. 



Gl. 1. & 2. He takes care of new maize 



Gl. 3. M 



god 



T3. God C is seated with a maize glyph in his right hand. In 



his headdress, slanting backward, is the water lily with 

 quetzal feathers inserted in it. 

 Gl. I.&2. Are repeats of T2 



T4. A seated Bacab holds the maize glyph in his right hand. 



Gl. 2. Ripening maize 



T5. Seated God Q with maize glyph in his left hand. 



Gl. I.&2. Are repeats of T4 



T6. Seated God D with a maize glyph in his right hand. 



Thompson (1972) interprets the complex head dress as 

 that of a centipede. I would suggest that it is a rhizome- 

 like extension terminating in a flower in front. The 

 back of the head dress is a giant water lily with quetzal 

 feathers inserted. 

 Gl. I.&2. Repeat T4 

 Gl. 4. Phonetic equivalent of maize ripening 



96 



