threateningly, on the lower half is seen the form of a woman suspended by
a rope placed around her neck. The closed eye, the open mouth and the
convulsively outspread fingers, show that she is dead, in fact,
strangled. It is, in all probability, the goddess of the gallows and
halter, Ixtab, the patroness of the hanged, who is pictured here in
company with the death-god; or else it is a victim of this goddess, and
page 53 of the manuscript very probably refers, therefore (even though
the two halves do not belong directly together), to the mythologic
conceptions of death and the lower regions to which Landa alludes.

7. Lastly the owl is to be mentioned as belonging to the death-god,
which, strange to say, is represented nowhere in the pictures
realistically and so that it can be recognized, although other mythologic
animals, as the dog or the moan bird, occur plainly as animals in the
pictures. On the other hand, the owl's head appears on a human body in
the Dresden manuscript as a substitute for the death-deity itself, for
example on Dr. 18c, 19c, 20a and 20c and elsewhere, and forms a
regular attendant hieroglyph of the death-god in the group of three signs
already mentioned (Fig. 5).

Among the antiquities from the Maya region of Central America, there are
many objects and representations, which have reference to the cultus of
the death-god, and show resemblances to the pictures of the manuscripts.
The death-god also plays a role, even today, in the popular superstitions
of the natives of Yucatan, as a kind of spectre that prowls around the
houses of the sick. His name is Yum Cimil, the lord of death.


B. The God With the Large Nose and Lolling Tongue.