glyph
is Fig. 42; Fig. 43 is the form in the Madrid manuscript. He is closely
related to god B. He is represented in Dr. 25 (centre) where he is
perhaps conceived of as a priest wearing a mask with the face of the god,
also in Dr. 7a, 12a (with his own hieroglyph and that of E!), 26
(bottom) with a variant of the sign. His figure without the hieroglyph
occurs in Dr. 3. Very frequently the well-known group, 3 Oc, is given
with him and in connection with his hieroglyph (in Dr. 3, 7a, 10b
(right); without picture, 12a). Foerstemann (Drei Mayahieroglyphen,
Zeitschrift fuer Ethnologie, 1901. pp 215-221) sees in this the sign for
good days, a proof that we have to do here with a benevolent deity well
disposed to mankind, his kinship with B being also in favor of this
interpretation. His hieroglyph alone without his picture occurs in Dr.
10b, 49 (middle and bottom), 58 (bottom, left), and Tro. 8*b; with a
variant of the attribute in Dr. 24 (third vertical row). A slight
variation appears also in Dr. 69 (top, right).

In Dr. 65a (middle) B is pictured. But in the text we see K's hieroglyph
presented by a hand. The next figure on the same page at the right
represents god B with the head of K on his own and the same head once
more in his hand. Agreeing with this, we find in the accompanying text
the signs of B and K, the latter in a hand. K seems to be pictured again
in Dr. 46 (bottom); the passage, however, is somewhat obliterated. The
hieroglyph is lacking in this place; it is found, however, on the
preceding page 45 (middle).

In addition to the passage already mentioned, which represents god K
together with B, such double deities again occur in the Paris manuscript,
p. 13, where B holds K's head in his hand; in Dr. 34b, where he carries
this head on his own and in Dr. 67a where he appears to carry it in a
rope. Once, how ever, a variation of these plainly synonymous
representations occurs, namely in Dr. 49 (at the top), where we see a
_feminine_ form above whose head rises the head of god K. In the Paris
manuscript, so far as its defaced condition permits us to recognize the
representation, K occurs very frequently, as for example, in Per. 3, 4, 5,
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. Foerstemann thinks that god K is a storm-deity,
whose ornamental nose, according to t