The serpent is most frequently associated with god B. Schellhas (1904, p. 17), Fewkes (1894), Förstemann (1906), and Thomas (1882), seem to agree that god B is to be identified as _Kukulcan_, the most important of the deities of the Mayas and, as pointed out before, appearing in the Nahua mythology, as _Quetzalcoatl_, and in the Quiche myths as _Gucumatz_. It was also noted that the name means both in Maya and in Nahuatl, the "feathered serpent" or the "bird serpent." Other authorities consider god B as _Itzamna_, another of the main gods of the Mayas. Seler interprets god B as the counterpart of the Nahua rain god, _Tlaloc_. It is certain that when god B and the serpent are associated together water and rain are usually indicated. God H, "the _Chicchan_ god," also has some relation to the serpent. As pointed out by Schellhas (1904, pp. 28-30), this god often appears characterized by a skin-spot or a scale of the serpent on his temple of the same shape as the hieroglyph of the day _Chicchan_ (serpent). The glyph belonging to this deity also shows the _Chicchan_ sign as its distinguishing mark. Similar signs appear on the body of the serpent in many places, as in Tro-Cortesianus 30a (Pl. 11, fig. 1). We have already noted that the serpent, god B, and water are frequently shown together, so the serpent also appears associated with water and rain, when no figure of god B is present. From this connection, it can be argued that there is some relation between the serpent and the coming of the rains. These facts would give strength to the theory that god B is to be identified as a rain god. In Dresden 33a, 35a, god B is seated on the open jaws of a serpent, while the body of the reptile encloses a blue field evidently signifying water. The number nineteen appears on this blue color. It will be noted that there are nineteen spots on the serpents in Pl. 11, figs. 1, 2. In Tro-Cortesianus 3a-6a, corresponding scenes seem to be shown. The body of the serpent encloses water, and here the number eighteen appears in each case. God B occurs always in front of the serpent and his head appears as the head of the reptile in the first instance. In Dresden 35a, 36a, the head of god B is pictured as the head of the serpent in the midst of the water. In Dresden 37b (Pl. 10, fig. 8), B is holding a snake in the water.