on the body of a serpent. In 32a, the black god (L) is seen in the
rain, and a serpent is near, while in 32b and 33b (Pl. 9, fig. 1), the
serpent forms the belt of god L, and a female figure and water are seen
in both cases. The blue color of the snake and of god B in 31b (Pl. 11,
fig. 2) may also suggest water.

God B also occurs in connection with the serpent in Dresden 42a (Pl. 8,
fig. 14), where the god is seated on the reptile, in Tro-Cortesianus,
10b, where the head of the same god is the head of the snake, and in
Tro-Cortesianus 19a, where god B again and god A are each seated on the
open jaws of a serpent.

The astronomical role of the serpent is noted in Dresden 56b, 57b (Pl.
10, fig. 3), Tro-Cortesianus 5b, 12b, 15b, and 67b, where the snake is
shown in connection with a line of constellation signs, the _kin_ or sun
sign prominent in most of the drawings. In the "battle of the
constellations" in Dresden 60, the serpent appears forming a sort of
altar, the seat of a figure which is supported by another figure. A
serpent head also appears at the foot of the latter figure.

That the serpent appears associated with the idea of time seems clear
from the fact of the long number series in Dresden 61, 62 (Pl. 10, fig.
7), and 69, which are shown in the spaces made by the winding of the
serpents' bodies. In Tro-Cortesianus 13a-16a, four large reptiles appear
in connection with the lines of day signs.

The study of the serpent used as a head-dress is interesting. As noted
previously, quite a different kind of snake seems to be represented when
used in this connection. Two other points come out in this
investigation, namely, that it is only with female figures that the
serpent is employed as a head-dress, and in far the greater number of
cases the women are shown, either in the act of offering something, or
of pouring water from a jar. The usual type of serpent head-dress is
seen in Dresden 9c (Pl. 8, fig. 11), 15b (Pl. 8, fig. 12), 18a (Pl. 8,
fig. 13), 22b (Pl. 8, fig. 10), and 23b (Pl. 8, fig. 8). In the first
case, the offering is a jicara or gourd of some sacred drink
(_balt[vs]e_?), in the second and third examples, the dish is clearly
shown, but the offering is unidentifiable, in the fourth case, maize (a
_Kan_ sign), and in the last, a fish resting on a dish. In Dresden 20a
(Pl. 8, fig. 15), a woman with serpent head-dress is seen associated
with the Moan-headed figure, possibly in the act of offering it as a