of course, be armed to ward off hostile
attacks and these are admirably symbolized by god F, for he is the god of
death in war and of the killing of the captured enemy. The god is found
in the Codex Troano in the following places and on many pages two or
three times: pp. 2, 3, 4, 5, always with the hieroglyph, then without it
on pp. 6, 7, 19, 4*c, 14*b, 17*a, 18*b and again with the hieroglyph
on pp. 22*a, 23*a, 25*a; finally it is found again without the
hieroglyph on pp. 29*a, 30*a, 31*, 32*, 33*, 34*. In the Codex
Cortesianus god M occurs in the following places: p. 15, where he strikes
the sky with the axe and thus causes rain, p. 19 (bottom), 28 (bottom,
second figure), 34 (bottom) and 36 (top). M is always to be recognized by
the encircled mouth and the drooping under-lip; figures without these
marks are not identical with M, thus for example in Tro. 23, 24, 25, 21*.
Tro. 34*a shows what is apparently a variant of M with the face of an
old man, the scorpion's tail and the vertebrae of the death-god, a figure
which in its turn bears on its breast the plainly recognizable head of M.
God M is also represented elsewhere many times with the scorpion's
tail, thus for example on Tro. 30*a, 31*a.

Besides his hieroglyph mentioned above, Figs. 45 and 46, another sign
seems to refer to god M, namely Fig. 48 (compare for example Tro. 5a and
Cort. 28, bottom). The head in this sign has the same curved lines at the
corner of the eye as appear on the deity himself. Foerstemann mentions
this sign in his Commentary on the Paris Manuscript, p. 15, and in his
Commentary on the Dresden Manuscript, p. 56. He thinks the hieroglyph has
relation to the revolution of Venus, which is performed in 584 days. A
relation of this kind is, I think, very possible, if we bear in mind that
all the god-figures of the manuscripts have more or less of a calendric
and chronologic significance in their chief or in their secondary
function.

It should be mentioned that God M is represented as a rule as an old man
with toothless jaw or the characteristic solitary tooth. That he is also
related to bee-culture is shown by his presence on p. 4*c of the Codex
Troano, in the section on bees.

Besides gods L and M, a few quite isolated black figures occur in the
Codex Troano, who, apparently, are identical with neither of these two
deities, but are evidently of slight importance and perhaps are only
variants of other deities. Similar figures of black deitie