6, 7 and 9 (in part only his head is given, presented by god B, as in the
Dresden manuscript).

Brinton considers this figure simply as a special manifestation of B and
identical with that god. Förstemann thinks that god K is a storm-deity,
whose ornamental nose, according to the conventional mode of drawing of
the Central American peoples, is intended to represent the blast of the
storm.

Apparently, however, the deity has an _astronomic significance_ and seems
to symbolize a _star_. In favor of this is the fact, that on the
so-called initial pages of the Madrid manuscript (Cort. 22-Tro. 36) a
row, composed of repetitions of his sign, occurs below the signs of the
cardinal points and parallel to a row composed of signs of god C, the
god of the polar star and the north. The hieroglyphs of C and K are the
only hieroglyphs of gods, which are repeated 13 times on these pages with
the 13 days enumerated there. The two gods must, therefore, have either a
parallel or an opposite astronomic and calendric meaning. The fact that
in Dr. 25 and 26 K appears as regent of the year, is an argument in favor
of his astronomic significance.

According to Förstemann, Muluc is the day dedicated to god K.

In the head of god K we recognize the ornament so common in the temple
ruins of Central America--the so-called "elephant's trunk." The peculiar,
conventionalized face, with the projecting proboscis-shaped nose, which is
applied chiefly to the corners of temple walls, displays unquestionably
the features of god K. The significance of god K in this architectural
relation is unknown. Some connection with his character as the deity of a
star and with his astronomic qualities may, however, be assumed, since, as