published in the Zeitschrift für Ethnologie, 1901, pp. 215-221) interprets
as the sign for evil days, frequently occur with her. This would be
appropriate for the goddess of floods.

In the Dresden manuscript a few similar figures of women are found, who,
like goddess I, wear a knotted serpent on the head. Representations of
this kind occur in Dr. 9c, 15b, 18a, 20a, 22b and 23b. Whether they
are identical with goddess I is doubtful, since there is no symbolic
reference to water in these passages. Besides, the hieroglyphs of other
known deities occur each time in the above-mentioned places, so that
definite mythologic relations must be assumed to exist here between the
women repsented and the deities in question. Thus in Dr. 9c we find D's
sign, in 15b that of H; on 18a, 22b and 23b we see only the general
sign for a woman. In Dr. 20a the signs are effaced.

In the Codex Troano goddess I occurs on pp. 25b and 27; there is also a
woman with the knotted serpent on her head in Tro. 34*c. In the Codex
Cortesianus and in the Paris manuscript these forms are wholly lacking.


K. The God with the Ornamented Nose.

[Illustration: Figs. 42-43]

This god, as already mentioned in connection with B, is not identical
with the latter, but is probably closely related to him. His hieroglyph
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