should be distinguished from the parallel lines of C's face and from the
line, which, as a continuation of god E's head resembling an ear of
maize, frequently appears on his face, especially as in the variants of
the Madrid manuscript (compare Figs. 25-27). These pictures of E can
always be unfailingly recognized by the peculiar shape of the head and
should be distinguished from those representing F. The black face-line is
the distinguishing mark of god F, just as it is of the Aztec Xipe. It
sometimes runs in a curve over the cheek as a thick, black stripe, as
Cort. 42. Sometimes it encircles the eye only (Dr. 6a) and again it is a
dotted double line (Dr. 6b). The hieroglyph of god F likewise exhibits
this line and with the very same variants as the god himself. See the
hieroglyphs of the god belonging to the pictures in Dr. 6a, 1st and 3d
figures, in which the line likewise differs from the other forms (Figs.
30-34).

In a few places god F is pictured with the same black lines _on his
entire body_, which elsewhere he has only on his face, the lines being
like those in Fig. 31, namely Tro. 27*c. Indeed, in Tro. 28*c, the
death-god A likewise has these black lines on his body and also F's line
on his face; a clear proof of the close relationship of the two deities.
These lines probably signify gaping death-wounds and the accompanying
rows of dots are intended to represent the blood.

Since god F is a death-deity the familiar sign (Fig. 5), which occurs so
frequently with the hieroglyphs of A, also belongs to his symbols. F is
pictured in company with the death-god in connection with human sacrifice
(Cort. 42); an exactly similar picture of the two gods of human sacrifice
is given in Codex Tro. 30d; here, too, they sit opposite one another.
The identity of this attendant of death with the deity, designated by the
hieroglyph with the numeral 11, is proved by the following passages: