ipts, a so-called "young god". Such a deity is
unknown and the assumption is entirely arbitrary. Apparently this "young
god" is an invention of Brinton. The purely inductive and descriptive
study of the manuscripts does not prove the existence of such a
personage, and we must decline to admit him as the result of deductive
reasoning. In this so-called "young god", we miss, first of all, a
characteristic mark, a distinct peculiarity such as belongs to all the
figures of gods in the manuscripts without exception and by which he
could be recognized. Except his so-called youthfulness, however, no such
definite marks are to be found. Furthermore there is no figure of a god
in the manuscripts which would not be designated by a definite
characteristic hieroglyph. No such hieroglyph can be proved as belonging
to the "young god". The figures, which are supposed to have a "youthful
appearance" in the Madrid manuscript, often convey this impression merely
in consequence of their smallness and of the pitiful, squatting attitude
in which they are represented. Furthermore real _children_ do occur here
and there, thus, for example, in the Dresden manuscript in connection
with the pictures of women in the first part and in Tro. 20*c in the
representation of the so-called "infant baptism."

That god H has some relation to the serpent must be conjectured from what
has been said. Thus, for example, on Dr. 15b, we see his hieroglyph
belonging to the figure of a woman with the knotted serpent on her head,
in Dr. 4a to the god P, who there bears a serpent in his hand, and in
Dr. 35b in connection with a serpent with B's head. What this relation
is, cannot now be stated.

The day dedicated to god H is Chicchan, and the sign for this day is his
distinguishing hieroglyph.

I. The Water-Goddess.

[Illustration: Fig. 41]

In the Dresden manuscript the figure of an old woman, with the body
stained brown and claws in place of feet, occurs repeatedly. She wears on
her head a knotted serpent and with her hands pours water from a vessel.
Evidently we have here a personification of water in its quality of
destroyer, a goddess of floods and cloud-bursts, which, as we know, play
an important part in Central America. Page 27, of the Codex Troano
contains a picture, in which this character of goddess I may be
distinctly recognized. In accordance with this character, also on Dr. 74,
where something resembling a flood is represented, she wears the
cr