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. Förstemann 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 deities are found in
the Codex Tro. 23, 24 and 25 (perhaps this is a black variant of B as god
of the storm?) and on 21*c we twice see a black form with the aged face
and the solitary tooth in the under jaw (perhaps only a variant of M). In
the Codex Cortesianus and in the Dresden manuscript no other black
deities occur, but in the Paris manuscript a black deity seems to be
pictured once (p. 21, bottom).