This god bears on his head the Kan-sign and above it the ear of maize with leaves ([Fig. 23]); compare Dr. 9b (left figure), 11b, 12a, etc. The hieroglyph is definitely determined ([Fig. 21]). The god is identical with the figures recurring with especial frequency in the Madrid manuscript, the heads of which are prolonged upward and curved backward in a peculiar manner; compare Cort. 15a, 20c, 40 (bottom), Tro. 32*b ([Figs. 25-27]) and especially the representation in Dr. 50a ([Fig. 24]), which is very distinct. This head was evolved out of the conventional drawing of the ear of maize; compare the pictures of the maize plant in the Codex Tro., p. 29b ([Fig. 22]) with the head ornament of the god in Dr. 9b ([Fig. 23]), 9a, 12a; what was originally a head ornament finally passed into the form of the head itself, so that the latter appears now as an ear of maize surrounded by leaves. Compare the pictures, [Figs. 25-27]. That these gods with elongated heads are, in point of fact, identical with E is plainly seen from the passage in Dr. 2 (45)c (first figure). There the figure represented, which is exactly like the pictures in the Madrid manuscript, is designated explicitly as god E by the third hieroglyph in the accompanying writing.
The hieroglyph of this deity is thus explained; it is the head of the god merged into the conventionalized form of the ear of maize surrounded by leaves. When we remember that the Maya nations practised the custom of artificially deforming the skull, as is seen in particular on the reliefs at Palenque, we may also regard the heads of these deities as representations of such artificially flattened skulls.
God E occurs frequently as the god of husbandry, especially in the Madrid manuscript, which devotes much attention to agriculture. He seems to be a counterpart of the Mexican maize-god Centeotl. The passages in the Madrid manuscript (Tro. 29a and Cort. 39a, 40a) are very remarkable, where the deity E is represented in the position of a woman in labor with numerals on the abdomen; perhaps the underlying idea is that of fruitfulness.
In the Codex Cort., p. 40, this grain-deity is pictured with a tall and slender vessel before him, which he holds in his hands. It is possible that this is meant to suggest a grain receptacle; to be sure, in the same place, other figures of gods likewise have such vessels in their hands. At any rate, it is interesting to note that in the passage already mentioned (Dr. 50a) god E also holds a similar tall and slender vessel in his hands.
According to all appearances the scene pictured in Dr. 50a has reference to the conflict of the grain-god with a death-deity. The latter, the figure sitting on the right, is characterized by a skull as a head ornament (see [Fig. 6]) and seems to address threats or commands to god E, who stands before him in the attitude of a terrified and cowed individual.
Furthermore god E has nothing to do with the powers of the underworld; he is a god of life, of prosperity and fruitfulness; symbols of death are never found in connection with him. Brinton calls this god Ghanan, equivalent to Kan; it is possible, too, that he is identical with a deity Yum Kaax who has been handed down to us and whose name means “Lord of the harvest fields”.
According to Förstemann the day dedicated to this god is Kan.
F. The God of War and of Human Sacrifices.
