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. [Illustration: Figs. 7-10] The deity, represented most frequently in all the manuscripts, is a figure with a long, proboscis-like, pendent nose and a tongue (or teeth, fangs) hanging out in front and at the sides of the mouth, also with a characteristic head ornament resembling a knotted bow and with a peculiar rim to the eye. Fig. 7 is the hieroglyph of this deity. In Codex Tro.-Cortesianus it usually has the form of Fig. 8.