Almanac 49 (pp. 18c-19c) Divinatory 



Tl. A seated goddess has a well figured water lily in the 



front of her hair. 



Gl. 1 . Fainting, or epileptic fits were often considered 



a divine manifestation under control of the 

 moon goddess (cf. our "lunatic"). 

 T2. A seated goddess wears a fillet of water lily petals and 



two water lilies, one up and one down, extend from the 

 front of this fillet. 



Gl. 2. Her divine burden. 



Gl. 3. Maize god. 



Gl. 4. Abundance of maize. 



Almanac 50 (pp. 19c-20c) Divinatory 



T3. The seated goddess wears in her hair the "white'' glyph 



with feathers emerging from it. I would take this to be 

 Nymphaea ampla, the white water lily, with quetzal 

 feathers inserted. 



T4. The seated goddess carries the maize god on her back. 



Gl. 1. The maize god. 

 Gl. 2. The divine burden of maize. 

 Gl. 4. Abundance of maize. 

 T5. A seated goddess carries a figure identified by Thomp- 

 son (1972) as Sac Uacnal or "bursting forth of new 

 white maize." (Gl. 1.) 



Almanac 52 (pp. 22c-23c) Divinatory 



T5. The moon goddess is seated opposite a death god. In 



his head dress is a complex of a frontal water lily that is 

 a bird as viewed from the back. From above the eye of 

 the bird are two mushroom-like projections. They are 

 not the crest of the bird, and may represent sacred 

 hallucinogenic fungi used in divination. The context of 

 the glyphs suggest misfortune. 

 T6. A kneeling goddess has what Thompson has identified 



as a "white sign" in her hair. It would appear to be the 



105 



