s sitting opposite the god. While the Aztecs
had a male and a female death-deity, in the Maya manuscripts we find the
death-deity only once represented as feminine, namely on p. 9c of the
Dresden manuscript. Moreover the Dresden manuscript contains several
different types of the death-god, having invariably the fleshless skull
and (with the exception of Dr. 9c) the visible vertebrae of the spine.
Several times (Dr. 12b and 13b) he is represented apparently with
distended abdomen. A distinguishing article of his costume is the stiff
feather collar, which is worn only by this god, his companion, the
war-god F, and by his animal symbol, the owl, which will both be
discussed farther on. His head ornament varies in the Dresden Codex; in
the first portion of the manuscript, relating in part to pregnancy and
child-birth (see the pictures of women on p. 16, et seq.), he wears on
his head several times a figure occurring very frequently just in this
part of the Dresden Codex and apparently representing a snail (compare
Dr. 12b and 13b), which among the Aztecs is likewise a symbol of
parturition. In view of these variations in the pictures of the Dresden
Codex, it is very striking that in the Codex Tro.-Cortesianus, there is
only one invariable type of the death-god.

[10-1] See Plate for representations of the gods, A-P

A distinguishing ornament of the death-god consists of globular bells or
rattles, which he wears on his hands and feet, on his collar and as a
head ornament. As can be distinctly seen in Dr. 11a, they are fastened
with bands wound around the forearm and around the leg; in Dr. 15c these
bells are black.

Among the symbols of the death-god a cross of two bones should be
mentioned, which is also found in the Mexican manuscripts. This cross of
bones seems to occur once among the written characters as a hieroglyph
and then in combination with a number: Tro. 10.* The figure [Death-god
symbol] is also a frequent symbol of the death-god. Its significance is
still uncertain, but it also occurs among the hieroglyphs as a death-sign
and as a sign for the day Cimi (death).

The hieroglyphs of the death-god have been positively determined (see
Figs. 1 to 4). Figs. 1 and 2 are the forms of the Dresden manuscript and
Figs. 3 and 4 are those of the Madrid manuscript. God A is almost always
distinguished by two hieroglyphs, namely Figs. 1 and 2 or 3 and 4.
Moreover the hieroglyphs are always the same, have scarcely any va