Chapter II: Part 2

Dr Seler's explanation is substantially the same; he differs somewhat, however, from Dr Brinton in regard to the derivation of the word _votan_ (or _uotan_), as he obtains it from the Maya _ol_, _uol_, "heart, soul, will, etc," and _tan_, "in the midst," also "surface, level, extent, front." He concludes, therefore, if _uo_ signifies heart, that _uotan_ denotes "the inmost heart" or "heart of the expanse." It is proper, however, to call attention to the fact that Dr Brinton's derivation of the name in his "American Hero Myths" is slightly different from that given in his "Native Calendar," above mentioned. In the former he says _uotan_ "is from the pure Maya root word _tan_, which means primarily 'the breast,' or that which is in the front or in the middle of the body; with the possessive prefix it becomes _utan_. In Tzental this word means both 'breast' and 'heart.'" It must be admitted that these explanations are apparently somewhat strained, yet it is possible they are substantially correct, as they appear to receive some support from the figures in the Mexican codices.

Plate 75 of the Borgian Codex, which is in fact the lower part of the figure on plate 76, heretofore alluded to, although having reference to the underworld, appears to be in part a delineation of night. The large black figure probably represents night, the smaller star-like figures denoting stars, and the large one the night sun, or moon. The house in the lower right-hand corner, with the black lining, is the house of darkness. The wind symbol above the roof indicates relationship with the winds. Dr Seler interprets these star-like figures as sun symbols, but the number found together on this plate forbids the supposition that they represent suns. Moreover, the association with the dark figure renders it probable that they are here used to denote stars.

There is, however, a lack in these explanations of a connecting link, which seems necessary to render them entirely satisfactory. The name appears to be intimately associated with that for serpent; or perhaps it would be more correct to say that this mythological personage appears to be intimately connected in some way with the serpent. The title of the Tzental manuscript containing the myth was, according to Cabrera, "Proof that I am a Chan," which signifies "serpent." His chief city was _Nachan_, "the house of the serpent;" his treasure house was a cavern. Simply designating him by "the heart of the nation," "heart of the village," does not appear to furnish a full explanation of his attributes or characteristics.

As the symbol of this day is frequently connected with cloud and rain-storm series, as in Tro. 25a, where it appears to be that from which rain is falling, its signification in these places would appear to be "cloud," which carries with it the idea of shade, shadow, and darkness. This being true, the most likely supposition in regard to the origin of the symbol is, that it was designed to represent the cloud breaking into drops and falling as rain--in other words, the weeping cloud. Such appears beyond question to be its signification in Tro. 25a and in other places in the same and other codices. This supposition is also consistent with the fact that some of the symbols, especially those of the inscriptions (plate LXIV, 42), have dots along the broken line, which may indicate the raindrops into which the cloud is breaking. I am therefore not inclined to accept Dr Seler's supposition that it is intended to represent the opening to a cavern, after the conventional method adopted by the Mexican artists. It is improbable, though not impossible, that the older system may have adopted some features from the younger. Moreover, this supposition on the part of Dr Seler is in direct conflict with his statement in the immediately preceding paragraph. He says:

It is to be observed as applying chiefly to the manuscripts and the
reliefs, that the two side points which project like teeth from the
inner circle of the character could in no wise have signified
teeth. Such an interpretation is contradicted by the occasional
change of their position [plate LXIV, 47] and the fact that they
also appear now and then exactly like eyes [plate LXIV, 39].

Now the Mexican cavern symbol, as shown in his figures and as given in Penafiel's "Nombres Geograficos," appears to be the open serpent mouth with teeth and fangs. It is therefore more probable that the symbol was derived as above indicated. Among the Indian pictographs given by Colonel Mallery[223-1] as representing clouds are those shown in plate LXIV, 43 and 44. An Ojibwa cloud symbol[223-2] is shown in plate LXIV, 45, in which the circular outline denotes the sky. It seems quite likely that the Maya symbol is intended to convey precisely the same idea. On the left (bottom) of plate 70, Borgian Codex, is a curved or arch-like figure somewhat on the same order as those given. It appears to represent the sky--but darkened sky, indicating night or obscurity. On its upper surface are nine heads, which probably signify the "Nine Lords of the Night." Below it is a black figure. On each side are two figures, the color of the four differing--one blue, another yellow, another black, and the other red. These are probably the regents of the cardinal points.

If this supposition be correct, the symbol is purely ideographic and not phonetic or ikonomatic; but this does not forbid the idea that when used in other combinations it is used phonetically to give the chief sound element of the word indicated by the ideograph. Dr Seler claims, as corroborative of his supposition, that "all symbols which are combined with the name of the third character are to be fully explained through the word 'cavern.'" But it is far more likely that this (so far as it holds good) is due to the fact that the symbol is used because of its phonetic value or its chief phonetic element, _ak_, which is the same as the chief element of the Maya name for cavern--_actun_, _actan_, _aktan_ (Henderson, MS. Lexicon).

If this supposition be correct, it may furnish a clue to the name of the deity whose symbol is shown in plate LXIV, 48. Here the left-hand character is the _akbal_ symbol (though not complete) surrounded by a circle of dots. This circle, Dr Seler contends, often indicates flames which consume the object it surrounds, or light which emanates from that object. If the whole is but a simple ideogram, it must be taken, as a whole, as indicating a particular mythological personage; otherwise it is in part phonetic, or given after the Mexican rebus method of denoting names. If not a simple ideogram, this prefix is most probably used in some sense phonetically with reference chiefly to the _k_ sound. The circle of dots is used here probably to indicate the vowel sound _u_ or _o_. But in making this suggestion I do not by any means intend to suggest that the Maya scribes had reached that stage of advancement where they could indicate each sound by a character. All I wish to assert is that I find in numerous cases characters accompanied by this circle of dots where the proper interpretation appears to be a word having as its prominent vowel element _u_ or _o_. Hence the inference that there is some relation between this circle and these vowel sounds--this and nothing more.

In Dres. 16c is the symbol shown in plate LXIV, 49. This, as I have shown elsewhere,[224-1] represents the _kukuitz_ or Quetzal figured below the text. Here are encircling lines of dots, and in the Maya name the _u_ sound repeated; and here also is Landa's _ku_. In Dres. 47c the symbol for the month _Mol_ is given as shown in plate LXIV, 50. Here again is seen the circle of dots, and the vowel appears to hold good in other places. We see it in Landa's first _o_. It will also assist us in giving at least a consistent interpretation to the strange character shown in plate LXIV, 51, which occurs repeatedly on plate 19 of the Tro. Codex. In the pictures below are individuals apparently, and as interpreted by most authorities, engaged in grinding paint or other substance or in making fire. The right half of the glyph, including the circle of dots and crosshatching might, according to the value heretofore given these elements, be rendered by _huck_, "to rub, grind, pound, pulverize;" which certainly agrees with the interpretation usually given the pictures below. Possibly the whole glyph maybe interpreted by _cecelhuchah_, "to triturate." While this, so far as it relates to the left portion of the glyph, is a mere suggestion, it agrees with the fact that the ornamented or crossbarred border is found in the symbol for _Cib_, and the three dots with Landa's _e_.[224-2]

In Tro. 11*d is the character shown in plate LXIV, 52. As the right portion is the upper part of the symbol for _chikin_, "west" (see plate LXIV, 53), its phonetic value may be a derivative of _kuch_, _kuchnahi_, _kuchah_, "to spin, to draw out into threads." Henderson gives _chuch_ as an equivalent. As the subfix in plate LXIV, 48, is the character I have usually interpreted by _u_, this would give us some of the elements of the name _Kukulcan_ and not _Itzamna_, as Seler and Schellhas suppose. Possibly, however, the deity represented may be _Baklum-Chaam_, the god adored at Ti-ho and usually considered, though without apparent justification, as the Maya Priapus.

The somewhat similar character, plate LXIV, 55, from Tro. 18*c, which Dr Seler considers synonymous, is probably essentially distinct, as it bears a somewhat stronger resemblance to the _chuen_ than to the _akbal_ symbol. In character 54, plate LXIV, from Dres. 17b, which denotes the vulture or rapacious bird figured below the text, it probably indicates the _c_ sound, as the most reasonable interpretation of the symbol is _hchom_, "the sopilote" (Perez), or _hchuy_, "a hawk or eagle." If the character shown in plate LXIV, 54, is intended to indicate the bird figured below, and is neither of those mentioned, it is probably one the name of which begins with _ch_.

The symbol of the month _Zo[c]_ (_Tsoz_ or _Zotz_) also contains this supposed _akbal_ glyph, but in the varied form last above mentioned, which, as we have said, bears a strong resemblance to the _chuen_ symbol. This, as will be seen by comparing, bears a very close resemblance to glyph LXIV, 54. If phonetic, we must assume that the _ch_ (if the interpretation of the former be correct) has been hardened to _z_ or _tz_.[225-1]

The same character is also found in the symbol for the month _Xul_ (see plate LXIV, 56, from Dres. 49c). As Dr Seler refuses to accept the theory that the characters are either phonetic or ikonomatic, he concludes, in the following words, that resemblance in the forms of the symbols indicates relationship in the subject-matter:

_Xul_ signifies the end, the point; _xuulul_, to end; _xulah_,
_xulezah_, to bring to an end; _xulub_ (that with, which anything
ends), horns, or he who has horns, the devil; _xulbil_, jests,
tricks, deviltry. We see, therefore, that this word contains
doubtless a reference to something unholy, uncanny, demoniac. To
the Central Americans the bat was not merely a nocturnal animal.
The Popol-Vuh speaks of a Zo'tzi-ha, "bat house," one of the five
regions of the underworld. There dwells the Cama-zo'tz, "the
death-bat," the great beast that brings death to all who approach
it, and also bites off the head of Hunapu.

Instead of having to surmise this fancied relation, I think the explanation is to be found in the fact that similarity in the form of the glyph is indicative of a similarity in the sounds of the words represented. Here the _ch_ becomes _x_ (sh).

Dr Seler also calls attention in this connection to the animal figures in Dres. 36a and elsewhere, which are "represented as plunging down from heaven with torches in their paws, and fire also issuing from the tassel-like ends of their tails, which doubtless denote the lightning, the death-dealing servant of the Chac." By the mention of this last word--_chac_--Dr Seler has shown that correct reasoning by a different line leads to precisely the same result as that which appeals to the phonetic or ikonomatic character of the symbol. Here again the _ch_ sound appears as the chief element of the character. The rain or field deities, the chacs, are usually represented in the codices as dog or panther like animals; and _chuac_, "the tempest," and, according to Henderson, _chac_ also, signifies lightning. But the relation of figures and phonetic value includes also the animal; _chacbolay_, "a savage tiger, a young lion" (Perez); _chacboay_, "a leopard" (Henderson); _chacoh_, "a leopard;" _chacekel_, "a tiger, jaguar;" _chac-ikal_, "the storm, the tempest." The similar figures in Tro. 32c probably symbolize the dry burning season which parches and withers the corn. The word is probably _choco_, _chocou_, or some related form.

THE FOURTH DAY

Maya, _kan_ or _kanan_; Tzental, _ghanan_; Quiche-Cakchiquel, _k'at_ (_k'ate_, _k'atic_, _gatu_); Zapotec, _guache_ or _gueche_; Nahuatl, _cuetzpallin_.

The Maya symbol of this day is subject to but few and slight variations. The principal forms are shown in plates LXIV, 57, to LXV, 3. That given by Landa is presented in plate LXIV, 57. The forms in the codices are shown in plates LXIV, 58; LXV, 1, 2, 3, that with the eye (LXV, 3) being the usual form given in Peresianus; LXV, 4 represents it as found on the right slab of the Palenque tablet.

The significations of the Maya word _kan_ are various, as "yellow," "rope," "hamac," etc, and, according to Dr Brinton, the Tzental _ghanan_ is the same word under a slightly different form. However, he contends that the original sense is to be found in the Cakchiquel word _k'an_, as given by Guzman (in a manuscript work in his possession), who says it is the name applied to the female iguana, or tree lizard. This, it is true, brings the signification into close correspondence with that of the Nahuatl term, but it is more than probable that the Maya and Tzental terms were in use before the application mentioned by Guzman was made by the Cakchiquel. It is noticeable, however, that in the list from Taylor's "Te-Ika-a-Maui," presented in the appendix, "lizards" are given as symbolic of one of the New Zealand days.

This interpretation, however, savors too much of an effort to bring the signification into harmony with the Mexican name. Moreover, it is difficult to explain the use of the Maya symbol on this theory, as it is undoubtedly frequently employed to denote the grain of maize. For example, it represents the seed from which a corn plant is springing, as on Tro. 29b (see plate LXIV, 32); and one figure in the same division represents a bird plucking it up, while another shows some small quadruped seizing it. It is also frequently represented in all the codices as on a platter or vessel placed as an offering to some deity, and is often given a yellowish tint in these places. That the plant which arises from the symbol in these instances is the maize stalk is admitted by Drs Schellhas and Seler, although they do not seem to recognize the fact that the symbol represents the grain of maize which gives birth to the stalk. However, Dr Seler, in his subsequent paper above referred to, concludes that it refers to the seed, dropping his former interpretation. Both seem to recognize the whole glyph as a symbol of the stalk. Concerning this, Dr Seler says:

Indeed, we see in Cod. Mendoza the maize shoot employed to express
the word _acatl_, "reed." I believe that the character _kan_
repeats the Mexican idea, the maize stalk. This explains for us the
reason why the character _kan_, as above pointed out, always
appears among the sacrifices.

I fail to understand why this authority applies the symbol to the "stalk," when it is the fruit, the ear, the grain, which furnishes food, and may therefore be very properly used as the symbol of food.

In plate LXV, 5, is presented a copy of one of these corn offerings as found on Tro. 9*b. As the vessel containing the offering appears to be a vase, pot, or olla, it seems improbable that the offering it contains should consist of maize stalks. It is true, however, that instances occur, as on plates 21-23, Troano, where the stalk rises from the _kan_ symbols contained in a vessel, but these are evidently given in a figurative sense, as the vessel rests on a serpent. But even here there is evidence that the symbol denotes the grain or ear, and not the stalk, as in the lower right-hand corner of plate 21 a human figure is represented as feeding a bird with the symbol, which can not be construed in this instance as representing the stalk.[227-1]

Ximenes, who gives the Cakchiquel name as _cat_, says it refers to a net used for carrying maize, but means "lizard." Dr Seler, referring to this statement, says he strongly suspects that "the Mexican equivalent of this character has furnished him with this interpretation." He adds further that, in his opinion, "it has no connection with the Maya root _kan_, _kaan_, 'rope,' 'cord,' 'mat-cord,' and _kan_--Quiche-Cakchiquel, _k'an_ (_gan_)--'yellow.'" He believes the Maya term is derived from _kaanan_, _kanan_, which signifies "to be superfluous," "overflow," "to abound."

Dr Brinton thinks that the Zapotec _guache_, translated by Seler "frog or toad," is more likely a variant of _gurache_ or _gorache_, "iguana."

It is apparent from these widely different opinions that the signification of none of the names, save that of the Mexican calendar--_cuetzpallin_, "lizard"--has been satisfactorily determined.

In attempting to ascertain the signification of the names of the day, exclusive of the Mexican calendar, it is best to exclude from consideration at first the signification of the latter, and allow it to have no influence in arriving at a conclusion. The attempt by Dr Brinton to force agreement with the latter appears to be unsatisfactory.

I am inclined to agree with Dr Seler that the Maya symbol for the day _kan_ and the Mexican symbol for _tecpatl_, "flint," are based on the same fundamental concept, if the flint-like symbols on plate 12 of the Borgian Codex, one of which is shown in plate LXV, 6, are _tecpatl_ figures; of this, however, there is considerable doubt. Seler's opinion is based on those of this type. There can be no doubt that here this spindle-shape figure represents the shooting plant, the central stock or stem, or, what is far more likely, the seed which gives birth to the plant. Although they occupy the position of the stock or stem, yet from the form, the fact that some of them have the eye, and that from them the roots stretch downward, I am inclined to believe they are intended to denote the seed. The _kan_ symbol, as above stated, is also represented in the codices as that which gives birth to the plant, as that from which the sprouting plant springs. It is probable, therefore, that it was originally taken from the grain of maize, which it fairly represents.

Now it is well known that "yellow" is one of the primary meanings of _kan_, and that the word is closely associated with fruit, the "yellow" referring in a large degree to the ripening fruit, especially of the maize plant. According to Henderson one signification of _kan_ is "ripe, as fruit, timber," and, according to Perez, _kankanil_ is "sazon en [que] las frutas, aunque no esten maduras por estar las mas tomando el color amarillo." In Cakchiquel _kan_ (_gan_) signifies "yellow, ripe, rich." According to Otto Stoll, _vuich_ (or _vuach_), which is almost identical with the Zapotec name of the day, is the word for "fruit" in several of the Maya dialects. According to the vocabulary of Cordova, as given by Ternaux-Compans, "yellow" in Zapotec is _nagache_, and in Fuller's MS. Vocabulary it is _na-gutchi_, the _na_ being a prefix signifying "thing." The anonymous author, however, writes it _brechii_. We also notice that "gold" in this language is _yache_, probably referring to the color. It is likely, therefore, that the Zapotec name of this day signifies "yellow, ripe, mature," referring to fruits, especially maize.

When maize was introduced into New Zealand it was named _kanga_, probably after the Malay _tangkai_, the name for an "ear of corn." The Meztitlan name of the day is _Xilotl_, "an ear of corn," or "a young maize shoot." These facts seem to show that the symbol has some reference to maize, and tend to confirm the view expressed above, that the compound symbol shown in plate LXIV, 9, denotes "maize bread." The presence of the _kan_ character in the symbol of the month _Cumhu_ or _Cumku_ or _Humku_ (plate LXV, 7) is difficult to explain on the theory that it retains here the signification given it as the symbol of the day _Kan_, whether considered ideographic or phonetic, unless we suppose the name is incomplete and should have _kan_ added to it. I am somewhat disposed to believe that it is sometimes used alone to denote bread, and is then to be interpreted by _uah_. Take, for example, the figure in Tro. 30d. Here we see a dog seated on a _kan_ symbol, with the same symbol taking the place of the eye. As _pek_ is dog in Maya and _pecuah_ the tortilla or bread of maize, and the compound glyph in plate LXIV, 9, is in the text, this may be an instance of the true rebus method of representing a word. Another instance of a similar character will be given under the day _Caban_. Possibly the _kan_ glyph in the month symbol may have there the signification _uah_.

The fact must be borne in mind that this character, as before stated, is often, and perhaps most frequently, used, except where it indicates the day, merely as the symbol of corn or maize. As an example, take the compound character shown in plate LXV, 8, from Tro. 33c. In the picture under the text is the Corn god represented with the dead eye and bound with cords; above his head is a dog-like animal bearing burning torches. This representation, taken in connection with what is seen in the other divisions of the plate, appears, as heretofore stated, to denote the burning drought of summer, which is destroying the maize crop. As the right portion of the compound character is the _cimi_ symbol, probably representing death, the whole character very likely indicates the dying corn. I have not found any combination where the rendering of the symbol by _kan_ proves satisfactory. In fact, with the exception of the _kan-imix_ combination heretofore mentioned, _kan_ is very seldom combined with other glyphs, there being only some two or three in the Tro. Cod., and three or four in the Cortesian Codex. It appears, however, a number of times in combination in the Dresden Codex, but as yet I am unable to interpret any of them satisfactorily.

THE FIFTH DAY

Maya, _chicchan_; Tzental, _abagh_; Quiche-Cakchiquel, _can_; Zapotec, _ci_, _ziie_ or _guii_; Nahuatl, _cohuatl_.

The forms in which the symbol of this day appears are various and sometimes widely divergent. The principal ones are shown in plates LXV, 9 to 20. The form given by Landa is seen at 9; that most common in the Codex Tro. at 10. Other forms which frequently occur are shown at 11-13; those shown at 14-16 are from the Troano Codex. Some unusual forms which vary widely from the typical glyph are given at 17-20.

The change of a symbol to the face form, as seen in this instance at LXV, 15-16, does not appear to have any significance. The chief element of this character is the circular spot in the right portion, usually bordered by a double line and little square blocks, with the interior generally crosshatched. As the crosshatching is also found in the symbol for the month _Pax_ (plate LXV, 22), it is probable, if phonetic, that this characteristic denotes the _x_ (sh) or _ch_ sound. As a similar marking is frequently present on the serpent figures in the codices (plate LXV, 23), it is possible that its signification is _chan_, "serpent," or it may refer to some real or mythological characteristic.

The signification of the names of this day, except that of the Nahuatl calendar--_cohuatl_, "serpent"--appears to be uncertain. Perez says the word _chicchan_ can be explained only by considering it to be incorrectly written for _chichan_, "little." Henderson in his lexicon writes it _chichan_, and gives as the meaning of the word, "new, young, as _chichan u_, the new moon." Dr Seler first suggested that the first part of the name might be derived from the root _chi_, _chii_, "mouth, to bite," and hence that the signification might be "the biting serpent." However, he subsequently concluded that the proper interpretation is "a sign marked or taken," from _chich_, "a sign or mark," and _ch'aan_, "something taken or carried away." Dr Brinton thinks there is much less difficulty in construing it as _chich_, strong or great, and _chan_, the generic Tzental term for serpent. The generic term for serpent in the Zoztzil is _cham_.

Dr Seler does not attempt an explanation of the Tzental term, but Dr Brinton says that it means in that dialect and in Cakchiquel, "luck, fate, fortune." This, he says, is identical with the Zapotec _ci_, _zii_, and _guii_, and, as he finds evidence that the serpent is mentioned as an animal whence portents were derived by the Zapotecs, thinks this furnishes the connecting link with the signification in other calendars. This explanation is so circuitous, and in fact strained, as to render it unsatisfactory.

A study of the symbol with reference to its origin may perhaps furnish some aid in arriving at the true signification of the name. As will be seen by reference to the various forms of the symbol, the bordering of the circular inclosed space appears to be more permanent than the inner markings. This is apparent from the fact that the little squares or blocks are retained in all the types except the anomalous forms shown in plate LXV, 16-18, and even in one of these (LXV, 18) they appear. On the other hand, the markings in the inclosed space are varied, and in some instances, as LXV, 11, are omitted altogether. It would seem, therefore, from this that the bordering was considered the essential element of the glyph. From what, then, is the symbol taken? If we turn to Dresden 25c, we see in the priest's robe, in all probability, that from which the symbol was derived. Here we have the inner crosshatching and the little dark blocks or squares around the border. The same pattern is seen also on Tro. 16*b and c, and on the female dresses, same codex, 20*c and d. On the latter, in some cases, is the waved line seen in the unusual forms of the day symbol shown in plate LXV, 17, 18, and 19. Other examples could be referred to, but attention is called only to one more, viz, the curtain-like articles exhibited on Tro. 29*b, where we see not only the inner crosshatching and bordering blocks, but on the side borders the precise marking of the day symbol shown in plate LXV, 17.

As _chi_, _chii_, signifies not only mouth, but also "limit, border, margin, shore," and especially the "skirt or loose edge of a garment," the relation of the symbol to the name of the day is obvious. It is used here for its phonetic value--_chi_. As _chii_ signifies "to bite, prick, to sting as a serpent," and _chan_ denotes "serpent," the true explanation of the name of the day would seem to be "the biting or stinging serpent." This will perhaps justify us in supposing that where the symbol is found on a serpent it must have reference to this characteristic.

I had not observed when the above was written that Brasseur had expressed substantially the same view in regard to the origin of this symbol.

THE SIXTH DAY

Maya, _cimi_; Tzental, _tox_; Quiche-Cakchiquel, _camey_; Zapotec, _lana_; Nahuatl, _miquiztli_.

Landa's symbol for this day is shown in plate LXV, 24. The usual form in the Codex Tro. and Cortesian Codex is given in LXV, 25; it is varied frequently by an extension of the line from the mouth, somewhat as in symbol 28 of the same plate, which is the usual form in the Dresden Codex. A variation of this is seen at 29, which seems to have given rise to the unusual form shown in 31. A radical variation is that given at 27. The symbol of the Death god, 26 and 30, is sometimes, though rarely, substituted as the symbol of this day. The closed or dead eye and prominent teeth, as seen in the usual forms, show very clearly that the symbol is simply a conventional representation of the naked skull. The form shown at 27, however, is more difficult to account for; reference to it will be made farther on.

The Maya, Quiche Cakchiquel,[TN-2] and Nahuatl terms signify "death." The Tzental name _tox_, however, presents a difficulty not readily overcome in order to bring its signification into harmony with that of the others. Dr Seler does not attempt an explanation in his paper on the meaning of the day names, and in his subsequent article fails to reach any settled conclusion. Dr Brinton thinks it means something (as a human head) separated, sundered, cut off; "hence _tox-oghbil_, the ax or hatchet; _q-tox_, to split, divide, cut off." In this, he holds, it agrees precisely with the Zapotec _lana_, which, he says, the Zapotec vocabulary renders "a separated thing, like a single syllable, word, or letter." Dr Seler's interpretation of the Zapotec name is wholly different, as he says that the most natural of the various significations given is, in his opinion, "hare;" _pela-pillaana_, "liebre animal;" _too-quixe-pillaana_, or _pella-pillaana_, "red para liebres." I observe, however, that in Fuller's vocabulary _gu-lana_ is "to steal." Other significations are "name," "flesh," "secretly," etc. The proper interpretation of the Zapotec name therefore appears to be very doubtful. In Cordova's vocabulary, as given by Ternaux-Compans, "fleche" is given as the meaning of _quii-lana_. In Tzotzil _gtox_ signifies "to split, break off, break open, to chop." In Maya we have _tok_; which, as a substantive, Perez explains by "pedernal, la sangria;" as a verb it signifies "to bleed, let blood." In this dialect _tox_ denotes "to drain, draw off liquor, spill, shed."

The usual form of the Mexican symbol for this day is shown in plate LXV, 32. It is also a naked skull.

Like Dr Seler, I am compelled to admit that I can give no satisfactory suggestion as to the origin of the form shown in plate LXV, 27. According to Colonel Mallery,[232-1] one sign among the Indians for knife is to "cut past the mouth with the raised right hand," which, if figured, would probably bear some resemblance to the marks on this symbol.[232-2]

THE SEVENTH DAY

Maya, _manik_; Tzental, _moxic_; Quiche-Cakchiquel, _queh_; Zapotec, _china_; Nahuatl, _mazatl_.

The symbol for this day, shown in plate LXVIII, 31, is without any change worthy of notice, the only difference observable being a greater or less degree of perfection with which it has been drawn by the aboriginal artist. It is found, however, in various combinations where it is subject to variation in form, if these in truth be intended for this symbol. As Brasseur de Bourbourg has suggested, this appears to have been taken from the partially closed hand, where the points of the fingers are brought round close to the tip of the thumb. Whether intended to show the palm or back outward is uncertain, though apparently the latter. The nearest approach I find among the Indian signs figured by Colonel Mallery is that denoting "little, diminutive, small." But the position of the hand in the symbol appears to indicate the act of grasping; either signification gives _ch_ as the chief phonetic element of the Maya word _chan_ and _chichan_, signifying "little," and _chuc_, _chucah_, "to grasp, to seize" ("alcanzar, asir, prender," Perez); or _chuuc_, "to take, grasp, catch, seize," Henderson.[232-3] It would seem from this that if the symbol is phonetic in any sense, the chief element of the word indicated is _ch_. The supposition by Drs Schellhas and Seler that this symbol sometimes contains the elements of the sign of the four winds or wind cross, appears to be without any real foundation. The partial cross-shape figure in it is merely the conventional method of drawing the opening between the fingers, and would be just as correctly given as an oval as an inverted _tau_.

As this interpretation of the symbol is quite different from that given by other writers, some evidence to justify it is presented here.

Attention is called first to the symbol for "west," shown in plate LXIV, 53. The lower portion is the recognized symbol for _kin_, "day" or "sun," and the upper portion is beyond question the _manik_ character. As _chikin_ is the Maya name for "west," we are justified in assuming that here at least this _manik_ symbol is to be interpreted by _chi_, and is in some sense phonetic. As _china_ is the Zapotec name of the day, and signifies "deer," and _chigh_ is the Zotzil name for "deer," it is probable that the symbol preserves the old name, while in Maya this old name has been supplanted for some reason, or through some linguistic process, by _manik_.

Dr Seler calls attention to the character shown in plate LXVIII, 32, from Dres. 13c, which is repeated in the form LXVIII, 33, on plate 21b. That this refers to the deer figured below must be admitted, as this is clearly shown by the relation of the characters in the adjoining section to the animals figured below the text. Henderson (MS. Lexicon) gives _xolke_ as "the male deer." If this could be considered substantially equivalent to _cholceh_ in sound, our _manik_ symbol would retain its value. The objection to this supposition is that the figure is probably intended for a doe instead of the male. Brasseur gives _chacyuc_ as the name applied to a small species of deer. It is true these interpretations leave out the numeral prefix; nevertheless they serve to show that it is probable the true name is a word which retains the phonetic value of the _manik_ symbol as we have given it. Be the word what it may, two conclusions maybe relied on: First, that it alludes to the deer, and, second, that one of its chief phonetic elements is _ch_. The character shown in plate LXVIII, 34, from Tro. 11*b, has probably the same element in its phonetic equivalent, for the Maya verb _hax_ (_haxnahi_), "to twist or turn by rolling the thing between the palms of the hand; make cord used for muslin or cloth," etc, gives substantially this phonetic equivalent.

The character shown, in plate LXVIII, 35, from Dres. 10b, is referred to by Seler as indicating an offering to the gods. In this he is possibly correct. As _tich_, in Maya, signifies an "offering," "a sacrifice," and _tich_ (_tichah_) "to offer, present," etc, it is probable that in this instance also the _manik_ symbol retains _ch_, as its chief phonetic element. However, I am inclined to believe it refers to the collecting or gathering of the ripened fruit. In this case the prefix must be understood as a determinative indicating piling or heaping up, putting together or in a heap, or storing away. Of the Maya words indicating this operation, we note the following: _C[=h]ic[=h]_ (_c[=h]ic[=h]ah_), _hich_, and _hoch_, each of which has _ch_ or _c[=h]_ as its chief consonant element. This interpretation agrees very well with the fact that here, as elsewhere, a date is to be taken into consideration. On such a date, at such a time, the cacao is to be gathered, is to be harvested and stored away. Students of these codices, in their attempts at interpretation, appear, as a general thing, to overlook the fact that almost every paragraph or group of glyphs in the script is accompanied by a date which must be taken into consideration in the interpretation. The symbol which follows immediately to the right, shown in plate LXVIII, 36, may be rendered _cacau_, the "cacao," as the duplicated comb-like character is Landa's _ca_.

As the Quiche-Cakchiquel, Zapotec, and Nahuatl names all signify "deer," the difficulty in bringing all into harmony lies in the Maya and Tzental names. Dr Seler's explanation is substantially as follows: That the word _manik_ is from the root _man_ or _mal_, which signifies "to pass quickly;" _manik_ may therefore mean "that which passes by," "that which is fleeting." Dr Brinton gives the same explanation, and concludes that the deer is referred to metaphorically. In regard to the Tzental name _moxic_, Dr Seler suggests that it may be founded on the root _max_, from which is derived _maxan_, "swift." Dr Brinton objects to this derivation, as _maxan_ with the signification "swift" is from _ma_, "not," and _xan_, "slow, tardy," and suggests that the name is probably a corruption of the Nahuatl _mazatl_. However, it may be stated in favor of Seler's explanation, that Henderson gives _moxan_, "quickly, shortly, without hindrance," which is apparently another form of _maxan_. Dr Seler, however, concludes, from a study of the relations in which the character is found in the codices, that it is the symbol of offering, of sacrifice, the deer being esteemed the animal most appropriate for this purpose. Henderson says _manik_ signifies "calm," evidently considering it to be formed of _ma_, negative, and _ik_, "wind."

It is evident, therefore, that the authorities are at sea in regard to the signification of the Maya and Tzental names. If the symbol is used, as Seler claims, to indicate offerings or sacrifices, this may be readily explained on the supposition that it is used ikonomatically because of the phonetic value I have assigned it; but otherwise it is difficult, if not impossible, to see any relation between the symbol and the name given it. So far I have found it used in no place, in combination, where the value _manik_ will give a satisfactory interpretation.

The following additional renderings are added here as tending to confirm the phonetic value assigned the _manik_ character.

The character shown in plate LXVIII, 37, is from Tro. 20*c, where it is repeated four times. The figures below the text show women in the act of sprinkling or pouring water on children. Whether this be considered a religious ceremony or not, it is probably intended to denote purifying or cleansing, and not baptism in the modern acceptation of the term. As _choah_, according to Perez, signifies "to cleanse, purify, scour," and _choich_ "to clean, scour, or wash the face," we have therein a quite appropriate interpretation of the symbol. The presence of the cardinal-point symbols renders it probable that the scene refers to a religious ceremony of some kind. The strict regard paid to the position relative to the cardinal points by savage and semicivilized people is too well known to require any proof here.

On Tro. 34*c two individuals are engaged in some work which we might suppose to be weaving but for the fact that there is no cord or thread to be seen. Over each is the character shown in plate LXVIII, 38. This is evidently an incomplete _manik_ symbol. As the supposed aspirate sign is present, it is probable that _hooch_, "to pare off, to scrape," or _hoochci_, "to pare off, or scrape the hennequin," will furnish an appropriate rendering.

THE EIGHTH DAY.

Maya, _lamat_; Tzental, _lambat_; Quiche-Cakchiquel, _canel_ or _kanel_; Zapotec, _lapa_ or _laba_; Nahuatl, _tochtli_.

The various forms of the symbol of this day are shown in plates LXV, 33 to 37, and LXVIII, 39-40. That given by Landa is seen in LXV, 33; it is also found very frequently in the codices as LXV, 34. The three other forms found in the codices are shown in LXV, 35, 36, 37. The form on the Palenque Tablet is given in LXVIII, 40; that of the Tikal inscription is similar to Landa's figure, if we are correct in our determination, of which there is some doubt, as the dots are effaced.

A comparison of plate LXV, 36, with the symbol of the day _Ahau_, shown in LXVIII, 5, leads at once to the impression that the former was derived from the latter, and that, if in any sense phonetic, the equivalents of the two are closely related. As will be shown hereafter, the _Ahau_ symbol has _l_ as its chief phonetic element, if it be considered in any sense phonetic. We should therefore expect to find, in the verbal equivalent of this _Lamat_ symbol, _l_ as a prominent element. In the form shown at LXV, 33, it would seem that we see an effort to intimate by the character itself the presence of the _b_ element. That the symbol shown in plate LXV, 38, has _b_ as its chief element is shown elsewhere. It is possible, therefore, that this _Lamat_ symbol had no original signification purely its own, but that it is a composite derived from the _Ahau_, and what I have termed the _b_ symbol. Without anticipating the proof that the _Ahau_ symbol has _l_ as its chief phonetic element, I call attention to the fact that it is the upper character in the symbol for _likin_, "east" (plate LXVIII, 12). As the lower character is the well-known symbol for _kin_, "day" or "sun," we must assume that the value of our _Ahau_, in this case at least, is _li_. As another suggestion, I would add that it may have been derived from a figure used in some game. As the figure is usually divided into apartments or cells, most of which inclose a dot, the Maya word _lem_, _lemah_, "meter, encajar, poner dentro, introducir" (Perez), would not inappropriately express the idea. Its use as a day symbol would then be simply for its phonetic value. This is based, of course, on the derivation. I suggest below. Nevertheless it must be admitted that these are but mere guesses.

In his article so frequently referred to Dr Seler has little to say in regard to the signification of the names of this day. He remarks that "the word _kanel_ is given by Ximenes--with what authority I know not--with the signification 'rabbit,' thus corresponding to the Mexican name for this character (Tochtli)." He says he is unable to interpret the words _lambat_ and _lamat_. In his subsequent article he interprets the Zapotec word by "to divide, to break into pieces," and remarks "that the concept of something divided, broken in pieces, lies at the foundation of the delineation of this day character is also proved by the Maya hieroglyph for the same [see plate LXV, 33 and 36], in which something divided or broken up is undoubtedly indicated." He adds that "perhaps also the terms _lambat_ and _lamat_, used in Tzental-Zoztzil and in Maya for the day character, and which are hardly explainable from the well-known Maya, are derived from the Zapotec word _lapa_." Dr Brinton's explanation is as follows:

The Maya _lamat_ is evidently a shortened form of the Tzental
_lambat_, which is composed of _lam_, to sink into something soft
("hundirse in cosa blanda," like light loam), and _bat_, the grain,
the seed, and the name refers to the planting of the crops. The
Quiche-Cakchiquel _kanel_ is the name of the Guardian of the Sown
Seed, probably from _kan_, yellow, referring to the yellow grains
or maize. The Zapotec _lapa_ or _laba_ means a drop, and a crown or
garland; here probably the latter, in reference to the products of
the fields. The rabbit, in Nahuatl, is the symbol of ease and
intoxication.

Thus, while Dr Brinton explains the name by "sinking in the mud or soil," Brasseur explains it by "sinking in the water."

It is much more likely that the Maya name is but a modification of _lemba_, which, as a verb, according to Henderson, signifies "to flash, to shine, etc;" and as a noun, according to Perez, "resplendor, brillo, relampago." I have no Tzental vocabulary at hand, but observe that in the closely allied Zoztzil, "relampagear" is given as the equivalent of _lemlaghet_.

It is a coincidence worthy of a passing notice that in Hawaiian _lama_ and _pu-lama_ signify "a torch;" _au-lama_, "to give light;" _malama_, "light from the sun or moon;" in Samoan, _lama_, "the candle-nut tree, and a torch made of the nuts;" in Tonga, _mama_, "light, a flambeau;" New Zealand, _rama_, "candle, light;" Tahaitan, _rama_, "a torch."

It is somewhat singular that Dr Brinton, after his interpretation of the Maya name of the fourth day heretofore given, should in this instance derive _kanel_--the Quiche-Cakchiquel name of this day--from lean, "yellow," referring to the yellow grains of maize. However, it is quite probable that the reference to the color in this explanation is correct.

The traditions of the Indians in which the rabbit is brought into relation with the sun are well known. Dr Brinton has shown in his work on "American Hero Myths" that the Rabbit or Great Hare in the Algonquian myths symbolized "light." He remarks in "The Lenape and their Legends" that--

The familiar Algonkin myth of the "Great Hare," which I have
elsewhere shown to be distinctively a myth of Light, was also well
known to the Delawares, and they applied to this animal, also, the
appellation of the "Grandfather of the Indians." Like the fire, the
hare was considered their ancestor, and in both instances the Light
was meant, fire being its symbol, and the word for hare being
identical with that of brightness and light.[236-1]

It is possible that the Mexicans selected the rabbit for this day as a known symbol of light, thus bringing it into correspondence with the signification of the day names of the other calendars. The method by which Drs Seler and Brinton try to bring the Maya and Zapotec names into harmony with the Mexican appears to me to be in the wrong direction.

It is therefore quite probable, from what has been shown, that the Maya, Tzental, and Quiche-Cakchiquel names refer to light, flame, or the lightning flash, and that the rabbit was selected because of some mythological relation it was supposed to bear to the sun, or light.[237-1] As this character is seldom found in combination, or used otherwise than as a day symbol, it is probable that the signification is represented by some other symbol, or is not referred to in the text.

THE NINTH DAY

Maya, _muluc_; Tzental, _molo_ or _mulu_; Quiche-Cakchiquel, _toh_; Zapotec, _niza_ or _queza_; Nahuatl, _atl_.

There are but few and slight variations in the form of the symbol of this day. That given by Landa is shown in plate LXV, 39. The usual forms in the codices are seen at 40-42 of the same plate. Symbol 43, which is an important variation, is from the Cortesian Codex.

The addition of the little circle and loop in example LXV, 43, from the Cortesian Codex, is important, as it possibly indicates that the simple forms given in plate LXV, 40-42, are incomplete, and may be a slight indication of phoneticism. If the latter supposition be correct, it is probable that in this additional feature we find the element _'c_ of the word. It is one of the characteristics of the _manik_ symbol, which, as heretofore shown, has, in some instances at least, _ch_ as one of its phonetic elements, whether considered truly phonetic or not.

This clue, if followed up, appears to furnish an explanation of some other characters in which the little circle and loops are found. For example, the character shown in plate LXV, 44 (Dres. 2 (45)b and c), apparently refers to the act of sewing or stitching indicated by the pictures below the text. As the circle and loops form an important part of the character, it is probable that _c_ or _ch_ is the chief or prominent element of the word. It is possible therefore, that _chuyah_, "to sew," or some derivative thereof, would be a proper rendering. The glyph shown in plate LXV, 45, from. Tro. 11*c is a duplication of LXV, 44. As the appendix, as shown elsewhere, probably has _ah_, _ha_, or _hal_ as its phonetic equivalent, we have, as the elements of the word represented by the whole glyph (omitting the prefix), _ch'-ch'ah_. As _choch_ (_chochah_), Perez, and _chooch_ (_choochah_), Henderson, signify "to loosen, untie, disunite, detach," this may be the true interpretation of the symbol. The presence of the eye in a symbol appears, as a rule, to have no special significance, as is shown by its presence sometimes in the symbols for the days _chicchan_ and _oc_. It is worthy of note that Dr Seler introduces into his manik series the character above shown as having some relation to and being possibly a variation of that symbol. Before attempting to trace the symbol of the day in its combinations with other characters, with a view of ascertaining its original signification, reference will be made to the signification of the day names in the different calendars.

The signification of the Nahuatl word _atl_ is water; the Zapotec names are also words for water. _Tohil_ was the name of the principal Quiche deity, and appears to have been the god of thunder and rain, and, as Seler presumes, was the representative in these nations of the Maya Chac and Mexican Tlaloc. According to Brasseur, _toh_ signifies "a heavy or sudden shower" or "thunder shower." Drs Seler and Brinton both derive the Maya and Tzental names from the radical _mul_ or _mol_, "to join together, collect, heap up," and suppose it refers to the gathering together of the waters (that is, the clouds) in the heavens. This brings the signification of these two names into harmony with that of the names of the other calendars, and is probably a correct interpretation.

There are but few places where the symbol of this day is found in connection with other characters that I have been able to interpret entirely satisfactorily.

The compound character shown in plate LXV, 46, is from Dres. 16c. Judging by the evident parallelism of the groups in this division, this character is the symbol of the bird figured below the text. In this picture is easily recognized the head of the parrot. As _moo_ is the Maya name of a species of parrot ("the macaw"), and the circular character of the glyph is like the symbol for _muluc_, except that the circumscribing line is of dots, we may safely accept this term as the phonetic value. The fact that the small character is double, as is the _o_ in the word, is another indication that the rendering is correct, and probably accounts for the circle being of dots. (See above under _akbal_.) This interpretation appears to be further supported by the form of the symbol for the month _Mol_ as found at Dres. 47c. (See plate LXIV, 50.)

The hint furnished by these characters may enable us to gain a correct idea of the signification of the dotted line which surrounds one of the characters in each group of Dres. 7c, one of which is shown in plate LXV, 47. As the inclosing line of dots appears in some cases (but not all, for in some instances _o_ or _u_ appears to form the chief phonetic element) to indicate _mo_ or _mu_, it is possible that this glyph may be properly interpreted by _muhul_, "a gift, dower, present," or "to present a gift or dower, to offer a present." Hence the whole character shown in plate LXV, 47, may be interpreted "to make a gift of cacao."[238-1]

The usual form of the Mexican symbol of this day is shown in plate LXV, 48, the leaf-like portion being blue in the original to indicate water. In regard to the origin of the character, Seler remarks: "If the Maya character agrees with the Mexican (_atl_), we must look upon it as a water vessel." Yet after a number of illustrations and references he declares: "I by no means affirm that the _vessel_ is expressed by the form of this character. The form seems to me to express rather the water drop."

It is more likely that it represents a little circular hillock, seen from above, or something of that nature surrounded by a ring, as the significations given the Maya word _mul_ are "hillock, heap, mound, mountain, ants' nest, etc." However, if Henderson is correct in giving as one of its special meanings "out of many one," its origin may readily be seen. That it was taken from some object which could be designated by the word _mul_ or _mol_ may confidently be assumed. Hence the symbol is used for its phonetic value as a day character and not with any reference to the object represented. The little circle and loops seen in plate LXV, 43, from the Cortesian Codex 30b, are probably, as heretofore stated, introduced to give the _c_ sound. Dr Brinton suggests that it represents one thing in another of the same kind, with a reference to collecting together or heaping up.

THE TENTH DAY

Maya, _oc_; Tzental, _elab_; Quiche-Cakchiquel, _tzi_; Zapotec, _tella_; Nahuatl, _itzcuintli_.