and Tro. 13* (bottom). This deity does not occur very often in the
Dresden manuscript, the places where it is depicted are: Dr. 5a, 6c,
13b, 35a, 68a, and as a subordinate figure on 8c, 42a. 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. 4a-10a occurs on the day
Chuen of the Maya calendar, which corresponds to the day Ozomatli, the