During the following years, Dr. Förstemann repeatedly referred to these pages in his publications and, in 1898, published an article devoted to these pages alone.[9] The most detailed as well as the final discussion of these pages is that given in his book on the Dresden Codex.[10] In pages 53-58, and 51b and 52b he recognizes the similarity to pages 46-50, and remarks that the Mayas not only combined the _tonalamatl_ and the Mercury year, but also attempted to bring the lunar revolution into accord with these two. In other words, Förstemann seems to imply that the primary purpose of the series was the counting of the Mercury years, and that the lunar part of the problem was secondary. [9] Förstemann, 1898. [10] Ibid., 1901, pp. 118-133. He explains the number 11,958 as the result of attempts to make the lunar count agree with 11,960. “They [the Mayas] found that 405 lunar revolutions amounted approximately to 11,958 days, which is, in fact, the largest number on the second half page of page 58.”[11] This will not stand at all as the reason for the 11,958 since 405 lunar revolutions come to 11,959.889 days, and if the Mayas knew the revolutions accurately enough to know when to intercalate a day, they most certainly would not have intentionally formed the number 11,958, when they were perfectly well aware of the fact that the time was more than 11,959 days. He recognizes in the numbers 177, 148 and 178 multiples of lunar months of 29 and 30 days. [11] Förstemann, 1901, p. 121. Dr. Förstemann at this time divides the series into the three equal divisions in which it has since been considered. These are of 3986 days, thus causing the intercalated days to come at the same time in all three.[12] He also divided each of these three divisions into three unequal groups of 1742, 1034, and 1210 days each. He advances theories, based on the positions of the pictures in the series, to show that the series also referred to the siderial periods of Saturn and Jupiter, and discusses the meaning of the glyphs found on these pages. [12] Ibid., p. 123. This detailed discussion by Dr. Förstemann of pages 51-58 of the Dresden has been used as a foundation by many in further studies of these pages. It is highly probable, however, that a careful study of his interpretations will have to be made, in which the proved assumptions must be clearly differentiated from those in which the “wish is father to the thought.”