which the death-deity is also pictured as feminine (Dr. 9c). In a few
other places the god is, curiously enough, depicted with a short beard,
as Dr. 4c, 7a, 27b. He seems to stand in an unknown relation to the
water-goddess I (see this deity) with the serpent as a head ornament,
compare Dr. 9c, where apparently this goddess is represented, though the
text has D's sign; still it is possible that god D is pictured here with
the attributes of goddess I.

God D is not connected with the grim powers of destruction; he never
appears with death symbols. In Dr. 5c and 9a he wears the snail on his
head. He seems, therefore, like god A to be connected with birth. In Dr.
8c he is connected with god C, and this is quite appropriate, if we look
upon these gods as heavenly bodies. The aged face, the sunken, toothless
mouth are his distinguishing marks. In the Madrid manuscript, where god D
occurs with special frequency, his chief characteristic, by which he is
always easily recognized, is the single tooth in his under-jaw (see Fig.
19), compare too Dr. 8c, where the solitary tooth is also to be seen. In
Dr. 9a (1st figure) the god holds in his hand a kind of sprinkler with
the rattles of the rattlesnake, as Landa (Cap. 26) describes the god in
connection with the rite of infant baptism (see also Cort. 26, Tro. 7*a
and 13*c)

A very remarkable passage is Tro. 15*; there a figure is pictured carving
with a hatchet a head, which it holds in its hand. Above it are four
hieroglyphs. The first shows a hatchet and the moon; the second probably
represents simply a head, while the third and fourth are those of god D,
the moon-god. This passage, the meaning of which is unfortunately still
obscure seems to contain a definite explanation of god D.

J. Walter Fewkes has made god D the subject of a special, very detailed