Gl. 1. Cacao. 



Gl. 4. Abundance of maize. 

 T3. An anthropomorphic Muan bird is sealed and has a 



water Hly flower protruding from its forehead. 



Almanac 27 (p. 8c) Divinatory 



Commentary: These figures of gods or their impersonators 

 are reminiscent of scenes from the Codex Bologna 12-13 and 

 Codex Fejervary-Mayer 33-34 and suggest prophetic divina- 

 tion appropriate to a chilan. Thompson (1972) believes that 

 the diminutive figures entering the temple are in a hallucina- 

 tory trance and suggests mushrooms (probably Psilocyhe 

 species). 



Tl . God D walks into a temple in which is seated God C as 



a small monkey-like figure who functions as the katun 

 giving prophecy. Note Nymphaea in the head dress. 

 Gl. 1. Reddening all over. This may be due to the 



ingestion of some narcotic other than mush- 

 rooms. Such a flush is felt in Datura-\\\\ox\Qdi' 

 tion. 



Gl. 2. These glyphs convey the idea of half-dead. This 



is the trance state appropriate to a chilan dur- 

 ing shamanic exstasis. This condition may have 

 been due to drinking balche fortified with any 

 of several narcotic plants to include Datura, 

 Psilocyhe, Lonchocarpus and Nymphaea, The 

 idea of a single plant intoxicant is probably 

 oversimplification. 



T2. God Q walks into a temple with a kaz, or evil glyph 



inside. 



Gl. I. Reddening all over to once more imply narcot- 

 ics. Painting the face red to imitate the duende, 

 or spirit person is discussed by Thompson. 



Almanac 28 (p. 9c) Divinatory 



T2. The death goddess, probably Goddess O, is seated and 



wears a bilabiate flower in front of her head dress {Sal- 



100 



