href="@public@vhost@g@gutenberg@html@files@18013@[email protected]#Figs11-16" class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">Fig. 15, the symbol of the sacrificial knife, and instead of the prefix the numeral 13 occurs in one instance! (Tro. 12*^c). The head alone, without any accessory symbol whatever, is also found a few times, not in the text, however, but only in the pictures, for example Cort. 10 (bottom) and Tro. 13* (bottom). This deity does not occur very often in the Dresden manuscript, the places where it is depicted are: Dr. 5^a, 6^c, 13^b, 35^a, 68^a, and as a subordinate figure on 8^c, 42^a. His hieroglyph occurs alone a few times, as in Dr. 4; it is more frequent in the Madrid manuscript. It appears on pp. 15 to 18 of the Paris manuscript.

In regard to the significance of this deity, he doubtless represents the personification of a heavenly body of astronomic importance, probably the polar star. In Codex Cort. 10 (bottom), his head is represented surrounded by a nimbus of rays, which can only mean a star (see Fig. 13). On the lower part of the same page, the third picture from the left, we again see the deity hanging from the sky in a kind of rope. Furthermore it appears in Codex Tro. 20, 22 and 23 (centre) Fig. 14, in the familiar rectangular planet signs. Tro. 17* (at the top) the head surmounts the cross-shaped tree of god B, which denotes the lofty, celestial abode. Indeed, these passages prove positively that a heavenly body underlies the idea of this deity.

Furthermore, the head of this god recurs in entire rows in the calendric group of tabular form on the so-called initial page of the Codex Tro. 36, with its continuation in the Cort. p. 22, and in exactly the same manner in the allied passage of Tro. 14 (middle and bottom). In addition, his head is contained in the symbol for the north (Fig. 16); the head contained in this sign is in fact nothing else than the head of god C.

Brinton also accepts this interpretation of god C. According to Förstemann (Die Mayahieroglyphen, Globus, Vol. 71, No. 5), the fact that the figure of god C in the Tonalamatl in Dr. 4^a-10^a occurs on the day Chuen of the Maya calendar, which corresponds to the day Ozomatli, the ape, in the Aztec calendar, seems to indicate that the singular head of C is that of an ape, whose lateral nasal cavity (peculiar to the American ape or monkey) is occasionally represented plainly in the hieroglyph picture. Hence it might further be assumed that god C symbolizes not the polar star alone, but rather the entire constellation of the Little Bear. And, in fact, the figure of a long-tailed ape is quite appropriate to the constellation, at any rate decidedly more so than the Bear; indeed, it suggests the prehensile tail by means of which the ape could attach himself to the pole and in the form of the constellation swing around the pole as around a fixed point.

These astronomical surmises seem to be contradicted by the fact that god C, as already stated, is represented with all the four cardinal points (compare for example Cort. 10 and 11, bottom), which would certainly seem to harmonize ill with his personification of the north star, unless we assume, that in a different conception of the polar star he is ruler of the cardinal points, which are determined from him as a centre.

It has already been remarked of B, that the deity C appears to stand in some sort of relation to him. In fact, we find on those pages of the Dresden manuscript, where B is represented with the four cardinal points, that the hieroglyph of C almost always occurs in the text also (for example Dr. 29, et seq., especially Dr. 32^c). Indeed, C’s hieroglyph is connected even with the signs of the symbolic colors of the cardinal points, already mentioned in connection with B.

Finally, it should be borne in mind, that god C also seems to be connected in some way with the serpent (compare Dr. 36^b, 1st and 3d pictures).

According to Förstemann, the day ruled by C seems to be Chuen.

D. The Moon- and Night-God.