head ornament. As can be distinctly seen in Dr. 11a, they are fastened
with bands wound around the forearm and around the leg; in Dr. 15c these
bells are black.

Among the symbols of the death-god a cross of two bones should be
mentioned, which is also found in the Mexican manuscripts. This cross of
bones seems to occur once among the written characters as a hieroglyph
and then in combination with a number: Tro. 10.* The figure [Death-god
symbol] is also a frequent symbol of the death-god. Its significance is
still uncertain, but it also occurs among the hieroglyphs as a death-sign
and as a sign for the day Cimi (death).

The hieroglyphs of the death-god have been positively determined (see
Figs. 1 to 4). Figs. 1 and 2 are the forms of the Dresden manuscript and
Figs. 3 and 4 are those of the Madrid manuscript. God A is almost always
distinguished by two hieroglyphs, namely Figs. 1 and 2 or 3 and 4.
Moreover the hieroglyphs are always the same, have scarcely any variants.
Even in Dr. 9c, where the deity is represented as feminine, there are no
variations which might denote the change of sex. The hieroglyphs consist
chiefly of the head of a corpse with closed eyes, and of a skull. The
design in front of the skull in Figs. 2 and 4 and under it in Fig. 3 is a
sacrificial knife of flint, which was used in slaying the sacrifices, and
is also frequently pictured in the Aztec manuscripts. The dots under Fig.
1 are probably intended to represent blood.

The death-god is represented with extraordinary frequency in all the Maya
manuscripts. Not only does the figure of the god itself occur, but his
attributes are found in many places where his picture is missing. Death
evidently had an important significance in the mythologic conceptions of
the Mayas. It is connected with sacrifice, especially with human