The dog, according to Sahagun's account (p. 360) was looked upon as the "Fire God's animal," and as an emblem of fire. This idea is seen frequently in the Maya manuscripts where the dog with firebrands in his paws or attached to his tail is coming head downward from a line of constellation signs, as in Dresden 36a (Pl. 37, fig. 3), 40b (Pl. 37, fig. 1) or is standing beneath similar signs as in Dresden 39a (Pl. 37, fig. 2) and probably in Tro-Cortesianus 13a. His tail alone has the firebrand in Tro-Cortesianus 36b. Firebrands are carried by figures which have been identified by us as dogs in Tro-Cortesianus 24c (Pl. 37, fig. 6), 25c, and 90a. Here the animal is represented as in the air holding his firebrands over a blazing altar beside which god F is seated. In two out of the four cases, F is shown as dead. The dog in these latter examples has his eye composed of the _Akbal_ sign. This same glyph can also be made out with difficulty on the forehead of the dog shown in Dresden 36a (Pl. 37, fig. 3). As has been noted, _Akbal_ means night and possibly death as well. It is certain that destruction is indicated in the preceding examples as well as in Tro-Cortesianus 87a and 88a (Pl. 37, fig. 4) where the dog is holding four human figures by the hair. Beyer (1908, pp. 419-422) has identified the dog as the Pleiades and various other suggestions have been made that the dog represents some constellation. The more common form of spotted dog is shown as a single _tonalamatl_ figure in Tro-Cortesianus 25d and 27d (Pl. 36, fig. 14) and an unspotted variety in Dresden 7a (Pl. 37, fig. 10). The dog is frequently shown as copulating with another animal or with a female figure. In Dresden 13c (Pl. 37, fig. 7) the second figure is a vulture, in Dresden 21b (Pl. 37, fig. 5) it is a woman and also in Tro-Cortesianus 91c (Pl. 36, fig. 12). The same animal appears also in a number of scenes not included in the preceding. In Tro-Cortesianus 88c (Pl. 36, fig. 1) a dog is seated on a crab and seems to be connected with the idea of the north as this sign is noted above the figure; in Tro-Cortesianus 66b (Pl. 36, fig. 3) a dog and another animal (Pl. 32, fig. 3) are seated back to back under a shelter; in Tro-Cortesianus 30b a dog is seated on the right foot of the woman from whose breasts water is streaming; in Dresden 29a (Pl. 37, fig. 12) god B is shown seated on a dog; and, finally, in Dresden 30a (Pl. 37, fig. 9) god B holds the bound dog by the tail over an altar. The dog appears from numerous references to be used in connection with a prayer for rain. Comargo (1843) in his history of Tlaxcallan states that when rain failed, a procession was held in which a number of hairless dogs were carried on decorated litters to a place devoted to their use. There they were sacrificed to the god of water and the bodies were eaten.