Chapter IV: Part 4

In Cort. 30a is the figure shown at LXVII, 17. The animal represented, notwithstanding the quadruped head, is conceded to be intended for the serpent. The shading around the vessel, a blotch of which is on the serpent's nose, I take for the clay or paste out of which the vessel is being formed, or to be formed. In the division immediately below is a representation of what appears to be some step in the manufacture of vessels. May this not be correctly interpreted by _kancab_, "la terra roja o amarilla," or "red clay?" Henderson gives _cancan_ as an equivalent term of _kankan_. As I have not seen a copy of the colored edition of this codex, I can not say whether this interpretation is borne out by the color of the shading. If this interpretation be correct, the serpent figure must be used symbolically or as a true rebus.

In Tro. 9*c an individual is represented lifting what is supposed to be honey or honeycomb out of a box-shape object on which is the _caban_ symbol. This symbol is presumed to indicate the contents--"honey." If this supposition be correct, then, as _cab_ is the Maya name for "honey," we have in this coincidence in sound and glyph another indication of pboneticism. Support is given to this interpretation by the fact that this is found in what is known as the "bee section," and that on the upper division of the same plate the same figure, with the _caban_ symbol upon it, is seen in the hands of an individual who holds it to a bee.

As the character when used otherwise than a day symbol is frequently, perhaps most generally, drawn with a suffix, as shown in LXVII, 18, I suggest that it is possible it is a conventional method of representing earth or soil. By reference to the Borgian Codex, plate 11, also 19a and 61b, it will be seen that where earth is introduced into the picture it is indicated by heavy and wavy lines, as shown in LXVII, 19. This bears a very strong resemblance to the suffix of LXVII, 18. The corkscrew or root figure is added as appropriate, as an element, in forming an earth figure. Such, I am inclined to believe, is the origin of the symbol which, when used to indicate anything else than earth, is used phonetically or ikonomatically. The figure shown in LXVII, 20, from Dres. 30a, which Seler calls a serpent, is merely the representation of a clay image and the seat or oratorio in which it is placed. It is probably from something of comparatively small size, burnt in one piece. The mark of the earth symbol, to distinguish the substance of which it is made, is certainly appropriate. In Tro. 6b we see another on which is quite a different symbol, indicating, as will hereafter be shown, that the material is wood.

The compound character in LXVII, 21, is found in Tro. 9*b and 10*c. It occurs in the latter twice, the parts, however, reversed in the parallel groups, while in that of 9*b one is above the other. These variants do not necessarily indicate a difference in the signification, as can readily be ascertained by comparing characters in the numerous parallel groups. Omitting the prefix, this maybe rendered _mak-cab_, "to eat honey without chewing (that is, by sucking); to break into a hive and steal the honey." By reference to the plates on which the symbols are found the appropriateness of this rendering will be apparent, if I rightly interpret the figures below the text. There we see the twisted red symbols denoting the fire kindled beneath the hives, or beehouses, by which to drive out or destroy the busy little workers. In one of the fires we observe bone symbols, probably denoting a method of giving to the smoke an unpleasant odor, as rags were formerly used in some sections of our country for the same purpose.

The characters shown in LXVII, 22 and 23, are from the upper part of Cort. 22, which is supposed to be the right half of the so-called "title page" of the Tro. Codex. These are interpreted by Seler, and probably correctly, as indicating "above" and "below" (LXVII, 22, the former, and LXVII, 23, the latter). By following the line in which these characters are found, through the two pages, beginning at the left of the plate of the Tro. Codex, the result appears to be as follows, giving the signification of the characters so far as known: First, the four cardinal points in one direction, then two characters apparently corresponding with the two we have figured, one of which is partly obliterated; next the cardinal points in an opposite direction, after which follow the two characters shown in LXVII, 22 and 23. As the right half of the first (22) is the _cab_ or _caban_ symbol, it is presumable that it has here substantially the same phonetic value. It is probable, therefore, that the whole compound character maybe rendered _yokcabil_ (or _okcabil_), "above the earth," or as Henderson, who gives two words of this form, interprets the first, "over, above the earth, above." The second (LXVII, 23) has also as its chief part the _cab_ symbol, and the upper right-hand portion appears to have _x'm_ as its chief phonetic elements. It is possible that _cabnix_; "a stair," "downward," given by Henderson, furnishes the phonetic equivalent of the compound character. These six directions, according to Dr J. W. Fewkes,[257-1] were noted by the Tusayan Indians in some of their religious ceremonies. Mr Cushing says the same thing is true in regard to some of the Zuni ceremonies.

Plate LXVII, 24, is a compound character from Dres. 39b, below which the long-nose deity holds in his hand a peculiar article (LXVII, 25), "as if," says Seler, "pouring out of a bottle." That the prefix has the interior cross-hatched when complete appears from a number of other places, as, for example, in the upper division of the same plate. This, as heretofore stated, gives the _x_ or _ch_ sound. It is possible, therefore, that the symbol, omitting the right portion, should be interpreted _xachcab_, "abrir de par en par," or _hechcab_, "to open little by little, to develop, discover it" (Henderson). As the right portion has a character resembling the _Muluc_ symbol as its chief element, and below it the _u_ glyph, we may translate it _muyal_, "cloud." This would give as the meaning of the entire symbol "open the cloud"--that is, "to pour out the rain." As this is connected with a rain series, and we see a similar glyph (though with different prefix) on plate 38b, where the same deity is in the midst of a rain storm and holding in his hand a similar object, the rendering appears to be, at least, appropriate. It is to be further observed that this combined _Caban_ and _Muluc_ symbol is found frequently in connection with rain storms and cloud symbols.

According to the interpretation given LXVII, 22 and 24, the compound symbol shown at 26, from Dres. 35b and 34b, should be rendered _Yokcabil muyal_, "the cloud above." As we see in both places, in the picture under the text, the looped serpent inclosing water, which Dr Seler considers the "water sack" or cloud, this interpretation is appropriate. As further confirmation of the interpretation given LXVII, 22, attention is called to the picture in Tro. 32*c over which the same symbol is found. Here the allusion is doubtless to the basket-like covering over, or "above," the black deity lying on a mat.

THE EIGHTEENTH DAY

Maya, _edznab_ or _ezanab_; Tzental, _chinax_; Quiche-Cakchiquel, _tihax_; Zapotec, _gopaa_; Nahuatl, _tecpatl_.

The form of the symbol of this day varies but little in the codices, as shown by plate LXVII, 28-31. It is seldom found in this form in combination. If its equivalent is given in these, it is of the form shown in 33. It is, however, occasionally seen on articles of stone, as the spearpoint (32) and stone hatchet (34) and sacrificial knife. It also appears in the symbol for the stone mortar (36) from Tro. 19c. Before discussing its signification and probable origin we will give the significations which have been suggested of the different names of the day.

The signification of the Nahuatl name--_tecpatl_--is "flint." Dr Brinton says, "especially the flint-stone knife used in sacrificing, to cut the victim." Dr Seler finds agreement in the Tzental name from a statement, by Nunez de la Vega, that the symbol _chinax_, or rather the tutelary god of the same, was a great warrior, who was always represented in the calendars with a banner in his hand, and that he was slain and burned by the nagual of another heathen symbol. Dr Brinton states that the name "is an old or sacred form of the usual _zni-nax_, 'knife.'" The literal meaning of the Cakchiquel _tihax_ is, according to Ximenes, "it bites, scraping" (muerde rasgando). Dr Seler, however, affirms that Ximenes (with what authority he knows not) gives "obsidian" as the meaning. He thinks the word is related to the root _teuh_, "cold"--_tih-ih_, "to be cold"--with which may be compared the words _tic_, "to stick in, prick;" _tiz_, "to stitch," and _tiztic_, "pointed."

In regard to the Zapotec name, _gopa_, _gopaa_, or _opa_, the authors named differ quite widely, Dr Seler deriving it from _rogopa_, "cold," and Dr Brinton suggesting that it is more likely "a variant of _guipa_, a sharp point or edge, whence the word for stone knife, _gueza-guipa_, from _guia_, stone."

The Maya name, however, does not appear to be readily brought into harmony with the others. Dr Seler simply remarks that it may be related to the root _e_, "firm, rigid, hard." Pio Perez offers no explanation. Dr Brinton suggests that it is a figurative expression for the sacrificial knife, from _nab_, something anointed, or blood, and _edz_, to adjust, to point, to sharpen.

There can be no question that the articles in the codices on which the trembling cross is found consists, in most instances, if not all, of stone. Hence it is a reasonable conclusion that the primary signification of the symbol is stone. The Zotzil name for "flint" (pedernal) is _zuiton_.

I am inclined to believe that the symbol is derived from a conventional form used for indicating stone or flint, probably from the cracks or fissures in it.

I am not prepared yet to discuss the somewhat similar figures which assume the form of the St Anthony cross. Various interpretations, as symbol for "union," "night sun," etc, have been given. However, as this form is never used as a day symbol, it has no direct relation to the present discussion.

THE NINETEENTH DAY

Maya, _cauac_; Tzental, _cahogh_; Quiche-Cakchiquel, _caok_, _cook_; Zapotec, _ape_, _appe_, _aape_; Nahuatl, _quiahuitl_.

The various forms of the symbol of this day are shown in plate 37-48--that by Landa at 37; those of the Troano and Cortesian codices at 38-43, and those from the Dresden Codex at 45-47. The irregular form given at 44 is from Tro. 28d, and that at 48 from the Peresianus.

This symbol is found quite frequently in combination with other characters, in some of which its phonetic value can be ascertained with reasonable certainty. For example, it forms the lower half of the symbol for the month _Yax_, as seen at LXIV, 12; also in the symbol for the month _Zac_ (LXVI, 48). In both these instances its chief phonetic element appears to be the guttural sound _k_, or _ks_. The essential elements are also found frequently on objects which are undoubtedly of wood and where no reasonable explanation can be given except that it signifies "wood" in these places. For example, it is found on what appear to be boards carried in the hands of individuals, on Tro. 32*b (LXVII, 49); and it also is seen on what appear to be wooden boxes or gums from which the honeycomb is being removed, as Tro. 5*c and 9*a. Dr Seler, who gives quite a different interpretation of the character from that presented here, admits that these are boards. It is also found on trees, as Tro. 15*a (shown in LXVIII, 1) and 17*a, and Dres. 26c, 27c, and 28c. It is marked on the walls of houses or canopied seats, as Tro. 6b, 29*c, and 18*b. Under the last mentioned we observe the _cab_ symbol, showing that it is a building placed on the ground and not on a stone foundation. It also appears on the ends of beams, as at Tro. 9a and 22*a. True, Dr Seler contends that these are stones instead of weight poles, but I think all trappers will decide against him. Again, it appears on seats (Tro. 13a and 14*a) and also marked on heads, one of which is shown in LXVIII, 2. That the symbol is not intended to indicate the different articles on which it is found is evident; hence it must be given to denote the substance of which these things are formed, which I maintain can only be wood. That the trees and boards must be wood is admitted; that the walls of many of the houses and of some of the other buildings of Yucatan were of wood must be admitted; that seats were often of wood is well known. The heads with this mark are in all probability representations of wooden masks. Masks are represented in the hands of individuals at several places in the codices, as Dres. 42(1)a and in Peresianus. I therefore conclude that in all these cases the symbol is to be interpreted by _che_, _cheil_, "wood, tree, timber, stick." In order to show the difference between the explanation given here and that by Dr Seler, I copy the latter:

We find, for instance, on the one hand the undoubted application
which is connected with the idea of cloud or rain. Thus, in the
hieroglyph, figure 80, the accompanying hieroglyph of figure 46,
i. e., the bird Moan. So also the one in figure 28 (p. 107) the
accompanying hieroglyph of the name Kinchahau, which, besides
cauac, contains further the element of fire and that of the
hatchet, which may remind us of the ray [or flash] darting from the
cloud. The hieroglyph cauac is, however, used far more commonly in
the sense of "stone" or "heaviness." This is most clearly shown in
the case of the animal figures pictured in Cod. Tro. 9a and 22*a,
where the stone laid upon and weighing down the horizontal beam is
represented by the element cauac. But this explanation must be
accepted also, because we find the pyramidal foundation of the
temple covered with the element cauac. And where, in Cod. Tro.
15*a, to the Chac who is felling a tree is opposed the death god,
also felling a tree, covered by the element cauac, it is clear that
here there is substituted with the death god a rigid stone in place
of what with the Chac is a sprouting tree. The numerous cases in
which the hieroglyph cauac serves as a seat or footstool of the
gods are sometimes easily interpreted as signifying clouds, but in
the majority of cases it undoubtedly represents "stone," homologous
to the hieroglyph caban and the element _tun_, "stone," itself
(figure 85), both of which are found equally often denoting the
seat and footstool of the gods. It is equally evident that in the
hieroglyph figure 84, in which there is indicated the bearing of a
burden on the back, the element cauac is to be understood simply as
the expression of the weight, the burden. In the peculiar cases
where we see the gods holding a board provided with the elements of
the character cauac, or where a board is placed before the gods,
furnished with a plaited handle whose side bears the element cauac,
the latter seems to relate to a sounding board, for the
accompanying hieroglyphs seem to signify music. Finally, there can
be found a direct homology between the element cauac and the
element tun. This is seen in the hieroglyph of the hunting god of
figure 83, whose distinguishing mark is usually an eye or the
element tun (i. e., a precious stone), which he hears in the front
of the headdress. The hieroglyph of this god is written sometimes
as in figure 81, sometimes as figure 82. And that the element here,
which in figure 82 replaces the element cauac, is to be understood
in fact as tun or "stone, precious stone," is evident, on the one
hand from the application of the precious stone in the headdress
(tun, "piedra, piedra preciosa"), and, on the other hand, from its
use as the base of the pole on which Mam, the Uayeyab demon, is set
up during the xma kaba kin (Cod. Dres. 25c). Now, it is true that a
connection of ideas can be established with considerable certainty
between clouds, rain, and stone, for in that region every rain was
a thunderstorm. But at the same time it will be found
comprehensible that a barrier of doubt was removed when I
discovered in the course of my Zapotec studies that in Zapotec the
same word was used for "rain" and "stone," namely, _quia_, _quie_.

According to the explanation I have given above, the chief phonetic element of the character is the guttural sound _k_, _ks_ (or _x_), and _ch_. As additional evidence tending to confirm this conclusion, the following examples are given:

Symbols 61, LXV, from Tro. 22*a, and 62, from Dres. 1 (42), have already been explained, the first as signifying _kutz_ or _cutz_, "the turkey," and the second _tzac_, the name of a certain fish found in the senotes. In the first (61) the first or left-hand character is our _Cauac_ symbol and has the _k_ sound, and the same symbol forms the right portion in the second (62) and also has the _k_ sound. In LXVI, 47, from Dres. 18c, the _Cauac_ symbol forms the first or upper portion. The whole compound symbol, as above shown, may be consistently interpreted _cuchpach_, "a porter or carrier;" literally, "one who bears on the back." Again we see the _k_ sound given the character is consistent. The symbol for the month _Ceh_, as found in the Dresden Codex, is shown at LXVI, 44. In this the last or lower portion is also the _Cauac_ character, and, according to the value assigned it, should have a harder sound than the simple aspirate. That such is the case is rendered probable by the fact that Henderson gives _ceh_ and _kez_ both as names of the month and as Maya words for "deer." In the Zotzil _chigh_ is the name for "deer." It is therefore apparent that the symbol has here the guttural sound.

The glyphs in LXVII, 50 and 51 (Cort. 21), probably signify "night" and "evening"; the first (50), _akab_, "night," and the second (51), _kankin_, one signification of which, according to Henderson, is "evening." The wing-like appendage is probably a time determinative. These last interpretations are of course given with some doubt. However, this may be said in their favor, that wing-like appendages are usually attached to time symbols, and that the figures below the text represent persons, each of whom carries what appears to be a wheel, possibly like those used in keeping time, and the main character of the preceding symbol in both cases is the _Manik_ glyph, having _ch_ as its chief phonetic element and _chackinil_, signifying "hours, wheel." Precisely the same symbol as LXVII, 51, preceded by the _Manik_ glyph, and a wheel in the hand of the person figured below the text, is seen in Troano 35d.

The character shown in LXVII, 52, from Tro. 35c, may possibly be correctly rendered by _bakah_ (_baakal_), "to roll round about, to go round about," alluding to the flight of the vulture figured below the text. This supposition appears to be strengthened by the probable interpretation of the symbol immediately below it (LXVII, 53), _malaalahah_, "without repeated buffetings." The character given in LXVIII, 3, from Tro. 31a, may be interpreted _pak_, "to sow seed, to plant," and that shown in LXVIII, 4, from the second division of the same plate, indicates the same word, as the transposition of the parts of a symbol does not always indicate a change of signification. Possibly, however, its equivalent may be _capak_, "to reseed or sow seed the second time," or _kapak_, "to place in a trench or hole." As the persons figured below the text appear to be planting seed by dibbling them in with a stick, this would seem to be an appropriate rendering. Dr Seler appears to have entirely misunderstood these figures, as he thinks they represent the deities pouring out water. I have in a previous part of this paper given some reasons for believing that these plates refer to the planting and cultivation of corn.

These examples will suffice at this point.

It is difficult to decide as to the origin of the glyph. However, I am inclined to believe it has grown out of a conventional symbol for wood, possibly drawn from the little knots and marks seen on the inside surface of split wood. This may be wide of the true explanation, but all the indications I can find point in this direction. As "wood" (_lena_) in Zotzil (I do not know what it is in Tzental) is _ci_--equal to _ki_ or _qi_--we obtain the guttural sound which appears to be the chief element of the symbol. In its use it appears to shade off from the hard to the soft sound.

The Zapotec name _ape_, which, according to Dr Brinton, may properly be translated by "lightning," or "the lightning flash," is much like the name for "fire" which prevails throughout Oceanica. Commencing with the Malay _api_, we trace it through the Oceanic islands in such forms as _api, lap, yap, nap, yaf_; to New Zealand _kapura_; Tonga and Samoan _afi_, and Hawaiian _ahi_.

In the Zapotec words _laari-api-niza_ and _ri-api-laha_, translated "relampage, relampaguear," we find precisely the original form of the Oceanic word for "five."

THE TWENTIETH DAY

Maya, _ahau_; Tzental, _aghual_; Quiche-Cakchiquel, _hunahpu_; Zapotec, _lao_ or _loo_; Nahuatl, _xochitl_.

The symbol for this day, except where evidently imperfectly drawn, is subject to but few and slight changes, that given by Landa corresponding to the form found in the codices.

The usual and correct form is shown in LXVIII, 5-7; slight variations are seen in LXVIII, 8 and 9. Dr Seler figures several other varieties, but as these are from plates of the Dresden Codex, where the symbol is in columns, where they are evidently hastily made, without any attempt to have more than one or two in a column complete, they are not given here. The character represented in LXVIII, 10, is from the Tikal inscription, and that in LXVIII, 11, from the Palenque Tablet.

This shell, on which are engraved seven Maya hieroglyphs, was found in Belize and courteously sent to the Bureau of American Ethnology by Sir Alfred Moloney, Governor of British Honduras. The shell is here figured for the purpose of placing it before students of Central American paleography[TN-3]]

The Maya and Tzental names signify "king, lord, sovereign." The derivation of the word has been explained in various ways. Brasseur explains it by "the lord of the collar," _ah-au_, as does Dr Brinton; Stoll gives "lord of the cultivated lands," from the Ixil, _avuan_, "to sow." Dr Seler, however, is disposed to derive the name from the masculine prefix _ah_ and _uinic_ or _vinak_, "man." His method of reaching this conclusion is as follows:

For the Tzental word _aghual_, standing parallel with the Maya
_ahau_, which doubtless corresponds to the abstract form _ahaual_
of the word _ahau_, is to be referred rather to a primitive form
_avu_, _a'ku_, _ahu_, than to _ahau_. In the Tzental Pater Noster
which Pimental gives, we find the phrase "to us come Thy kingdom
(Thy dominion)" expressed by the words _aca taluc te aguajuale_.
The primitive meaning of _ahau_ is certainly "man," "lord," and the
two roots of similar significance, _ah_ and _vu_ (see _uinic_,
_vinak_, "man") seem to concur in this word.

He explains the Quiche-Cakchiquel _hunahpu_ by _hun_, "one," and _ahpu_ "lord of the blowpipe," or "blowpipe shooter." Dr Brinton translates it the "One Master of Power." He brings the Mexican name into harmony by rendering it "the flower of the day"--that is, the sun; and the Zapotec by rendering it "eye," meaning "the eye of the day"--i. e., the sun.

When we attempt to bring the symbol of the day into harmony with the Maya name, we encounter a difficulty which can be overcome only by following a different line from that suggested by Dr Brinton or Dr Seler. That the character shown in LXVIII, 12, is the symbol for the cardinal point "east," which in Maya is _likin_, is now generally admitted, and that the lower portion is the symbol for _kin_, "day" or "sun," is also admitted. We are therefore justified in concluding that the upper portion, which is the _Ahau_ symbol, stands for _li_, and that _l_ is its consonant element. If Landa's second _l_ (shown in LXVIII, 43) is turned part way round, it will be seen that it is a rough attempt to draw the _Ahau_ symbol. If a careful study is made of his _l_'s as given in his list, and his example of spelling _le_, and of the similar characters in the codices, it will be seen that both his _l_ characters are derived from the same original. For example, the character shown in LXV, 60, from Tro. 22*a is precisely the combination which this author translates _le_, "a snare," or "to snare." By referring to the plate it will be seen that it is followed by the character (LXV, 61) which we have interpreted _kutz_, "turkey," and that in the picture below the text there is a lassoed turkey. It is apparent, therefore, that both these forms are used sometimes for words of which _l_ is the chief phonetic element, and that the parallelogram and two interior dots are the essential elements. The day symbol is of less frequency in combination than the other form, but it sometimes occurs. It must, however, be distinguished from the closely allied _p_ symbol heretofore alluded to.

From what has been shown in regard to the symbol it would seem, if considered phonetic, that the original day name it was intended to represent contained _l_ as its chief consonant element. If ikonomatic, the name of the thing indicated had _l_ as its chief element.

I think there can be little doubt that the symbol, as has been suggested by others, was taken from the full face, the central double line representing the nose, the two open dots the eyes, and the circle below the mouth. Now, according to Fuller's Zapotec Vocabulary, the name for face is _lu_, which is the Zapotec name of the day. As has been stated, Dr Brinton thinks the Nahuatl and Zapotec names refer to the sun, and he is inclined also to believe that the "ruler" or "sovereign" referred to by the names of the Maya dialects is the sun.

I think we may rest assured that the symbol of this day was derived from the full face, and that the word (for face) it was intended to indicate had _l_ as its chief phonetic element--possibly from _lec_, "brow, front, forehead." If derived from the face, its use as a day symbol, and in numerous combinations, proves beyond question that it is phonetic in the true or in the rebus sense.

FOOTNOTES:

[205-1] Study of the Manuscript Troano, pref., p. viii.

[205-2] American Anthropologist, Washington, July, 1893.

[207-1] The plates are designated by Roman numerals, and the figures by the Arabic numbers 1, 2, 3, etc. Hence LXIV, 1, signifies figure 1 of plate LXIV; LXIV, 2, figure 2 of plate LXIV, etc.

[208-1] American Anthropologist, July, 1893, p. 254.

[208-2] There appears to be much confusion among writers who have referred to this subject in regard to the "Black Deities" of the codices. Dr Brinton's remarks on this subject in his late work, "A Primer of Mayan Hieroglyphics," does not clear up the confusion. Apparently he has not discovered that quite a number of these are merely black figures of well-recognized deities not thus usually colored. It appears also, judging by his statements, that Dr. Brinton has failed to identify the characteristics by which the different deities of this class are to be distinguished. Dr Schellhas, in his excellent paper "Die Gottergestallen der Maya Handschriften," fails also to properly distinguish between these deities. Dr Seler, whose profound studies have thrown much light on the Maya hieroglyphs, fixes quite satisfactorily the characteristics of some of these deities, yet he confounds others which should have been separated.

[209-1] Dr Brinton (Primer of Mayan Hieroglyphics, p. 93) claims to have discovered that this hitherto supposed "vessel" is, in reality, "a drum." As the four (Cort. 27a) are without any accompaniments to indicate their use as drums, and as each has above it one of the cardinal point signs, there is nothing, unless it be the form, to lead to the supposition that they are drums. In the same division of the two preceding and three following pages we see vessels of different kinds represented. In the lower divisions pages 29 and 30, are vessels somewhat of the same elongate, cylindrical form, borne on the backs of individuals; and also in the lower division of page 40 are four tall cylindrical vessels, in each of which the arm of a deity figure is thrust. This section is copied in Dr Brinton's work with the subscript "The beneficent gods draw from their stores." Additional proof, if any is needed to show that these are vessels, is found in the Tro. Codex. On plates 6* and 7* are tall cylindrical vessels with the same inverted V marks on them; moreover, one of them has the upper portion margined by the same tooth-like projection as those in the Cortesian plate. That these are vessels of some kind is apparent from the use the pictures show is made of them.

[209-2] See Brasseur's lexicon under _bacab_, also the mention below, under the day _Ik_, of four vessels.

[210-1] Zeitschrift fuer Ethnologie, p. 115.

[210-2] A Study of the Manuscript Troano, pp. 80 and 56.

[214-1] Jour. Anthrop. Inst. G. B. and I., November, 1889, p. 121.

[214-2] Ibid., 1885, p. 199.

[214-3] Polynesian Race, vol I, pp. 75-77.

[214-4] Rev. Richard Taylor, Te-Ika-a-Maui; London, 1870.

[215-1] American Anthropologist, July, 1893, pp. 263-264.

[216-1] Historia de los Mexicanos, as quoted by Brinton.

[216-2] American Anthropologist, July, 1893.

[217-1] Cong. Inter. des Americanistes, Actes de la Cuarta Reunion, Madrid, 1881, tom. 2, pp. 173-174.

[219-1] Primer of Mayan Hieroglyphics, p. 115.

[220-1] American Hero Myths, p. 222.

[220-2] Names of the Gods in Kiche Myths, p. 22.

[223-1] Fourth Ann. Rep. Bur. Eth. (1882-83), p. 238.

[223-2] Schoolcraft, "Indian Tribes," etc, vol. I, pl. 51, No. 10, p. 360.

[224-1] American Anthropologist, July, 1893, pp. 258-259.

[224-2] Dr Brinton (Primer, etc, p. 93) explains it as the symbol of a drum. He remarks that "in a more highly conventionalized form we find them in the Cod. Troano thus [giving plate LXIV, 51], which has been explained by Pousse, Thomas, and others as making fire or as grinding paint. It is obviously the _dzacatan_, what I have called the 'pottery decoration' around the figures, showing that the body of the drum was earthenware." Yet (p. 130 and fig. 75) Dr. Brinton explains this identical group or paragraph as a representation of the process of making fire from the friction of two pieces of wood. It seems to mo clear that this glyph represents something in the picture, and not the personage, as there is a special glyph for this. A comparison of the groups in the two divisions of this plate (Tro. 19) and plates 5 and 6 b of the Dresden Codex shows that the glyph refers to the work or action indicated by the pictures. That it refers to something in or indicated by the pictures, and that no drum is figured, will, I think, be admitted by most students of these codices.

[225-1] Dr Brinton (Primer, p. 117) errs in regarding the superfix to this glyph as the _kin_ or sun symbol.

[227-1] Dr Brinton (Primer, p. 110) says the object represented by this symbol is "a polished stone, shell pendant, or bead." This authority considers the dot or eye in the upper part as a perforation by which it was strung on a cord. If this be true, it is strange that we see them nowhere in the codices strung on strings, though necklaces are frequently represented; and that we do see them piled up in vessels, see them putting forth shoots and leaves, and see birds and quadrupeds devouring thorn. Dr Brinton himself (p. 123, E. No. 29) gives one of these sprouting _kan_ symbols, which he says "is a picture of the maize plant from Cod. Tro., p. 29." That it is not used ikonomatically here is evident, as _kan_ in Maya is not a name for maize or grain of maize.

[232-1] First Ann. Rep. Bur. Ethn., p. 386.

[232-2] Dr Brinton (Primer, p. 65) says: "Former students have been unable to explain this design" and suggests that it is a maggot.

[232-3] Brinton follows Brasseur in supposing it represents the "grasping hand," and thinks it is a rebus of _mach_, "asir, tomar con los manos."

[236-1] Page 66.

[237-1] Notwithstanding his definition given above, Dr Brinton suggests in his late work that the symbols of the day bear a close resemblance to some of the sun signs.

[238-1] For explanation of the inclosed comb-like characters, Landa's _ca_, see Sixth Annual Report of the Bureau of Ethnology, page 355.

[239-1] Brinton thinks that in some of the forms it indicates "a trail" or "footprints," which are meanings of _oc_.

[240-1] I was not aware that _oc_ had the signification "dog" in any of the Mayan languages, nor do I find that Seler or Brinton appeal to this fact in their efforts to explain the day name in the Maya calendar. However, Dr Brinton remarks that Brasseur and Seler think that some forms of the symbol "portray the ears of a dog, as in some of the Mayan dialects the dog is called _oc_."

[240-2] Dr Brinton (Primer, p. 95) says that this is called "an article of food, by Thomas." While this is correct in the sense that I speak of the turkey (_kutz_ or _cuitz_) as food, it is incorrect in giving the impression that I interpret the symbol by "article of food," as I have always interpreted it "turkey."

[245-1] Dr Brinton says it is the face of an old woman with a peculiar pointed earmark.

[248-1] Brinton says the _ben_ symbol looks to him "like a wooden bridge, the two supports of which are shown and which was sometimes covered with a straw mat." If so, it must be shown in profile, and the hanging marks above (see LXVI, 16, 17, 19) would seem to be without signification; moreover, in LXVI, 18, the supports hang from above, which would, on this theory, imply a hanging bridge.

[250-1] Cong. Inter. Americanistes, 1881, tom. 2.

[250-2] Dr Brinton says the usual form suggests scattered grain husks, the word for which is _xiix_.

[257-1] Jour. Am. Eth. and Arch., II, p. 38.

APPENDIX

A LIST OF THE DEITIES OF THE DAYS OF THE MONTH IN THE MAORI CALENDAR (AFTER TAYLOR).

1. _Tane_ was the parent of the tui, of birds in general, and trees.
2. _Ru_, the father of lakes and rivers.
3. _Rupe_, of the pigeon.
4. _Tangaroa_, of fish.
5. _Irawaru_, of dogs.
6. _Nga rangi-hore_, of stones.
7. _Mauika_, of fire.
8. _Maui_, of the land.
9. _Mumuhanga_, of the Totara; also called Tukau moana.
10. _Paruri_, of the Tui [bird].
11. _Papa_, of the Kiwi [Apterix Australis].
12. _Owa_, of the dog; he was also the father of Irawaru.
13. _Pahiko_, of the Kaka.
14. _Punga Matua_, of the shark (tuatini), lizard, and tamuri [the
snapper-fish].
15. _Tute maona_, of the Kahikatoa [a plant so named].
16. _Hina-moki_, of the rat.
17. _Tuwairore_, of the Kahikatea [a certain tree] and Rimu [a
species of pine].
18. _Haere-awa-awa_, of the Weka [a large bird].
19. _Rongo_, of the Kumara [sweet potato]; also called Rongomatane.
20. _Tiki_, of man.
21. _Tute-nga-nahu_, of evil.
22. _Tahu_, of all good.
23. _Tawiri-matea_, of the winds.
24. _Mokoikuwaru_, of lizards.
25. _Otunai-rangi_, of the palm tree (nikau) and flax (harakeke).
26. _Haumia_, of the fern root.
27. _Tomairangi_, of dew.
28. _Haupapa_, of ice.
29. _Hauhunga_, of cold.
30. _Te-apu hau_, father of storm and tempests.

It must be understood that these are not the names of the days, but of the deities which preside over them, and of the things which they created or of which they had special care.

INDEX

AAPE, _see_ APE.

ABAGH day symbol discussed 229

ACATL day symbol discussed 245
--, meaning of 227

AGHUAL day symbol discussed 262

AH day symbol discussed 245

AHAU and _lamat_ symbols compared 235
-- day symbol discussed 262

AHBULUC-BALAM, a Maya deity 244

AHMAK day symbol discussed 252

AK, phonetic value of 223

AKAB, definition of 261

AKBAL symbol in Maya calendar 221

APE day symbol discussed 259
--, definition of 262

APPE, _see_ APE.

ATL day symbol discussed 237
--, meaning of 238

BAKAH, definition of 262

BAKLUM-CHAAM, a Maya deity 225

BALAM day symbol discussed 248

BALCHE, a ceremonial drink 253

BALLOO, definition of 252

BAT, how regarded by Central Americans 225

BATZ day symbol discussed 241

BEE, _see_ HONEY.

BEEN, _see_ BEN.

BEN symbol in Maya hieroglyphs 218, 245

BENEL, meaning of 245

BIRD as a wind symbol 219
-- symbols in the codices 219, 220, 225, 226, 251

BLACK DEITIES of Maya codices 208

BORGIAN CODEX, discussion of symbols in 212, 213, 219, 222, 244
--, earth symbol in 256
--, flint symbols in 228
--, sky symbol in 223

BRASSEUR DE BOURBOURG, _oc_ symbol interpreted by 239
--, on definition of _ah_ 245
--, on definition of _ahau_ 263
--, on definition of _chacyuc_ 233
--, on definition of _hok_ 241
--, on definition of _lamat_ 236
--, on definition of _toh_ 238
--, on definition of _tzac_ 241
--, on derivation of _chuen_ 243
--, on Mexican mythology 221
--, on origin of _chicchan_ symbol 231
--, on the _akab-maax_ symbol 208
--, on the _bacab_ symbol 209
--, on the germ symbol 218
--, on the _manic_ day symbol 232
--, on the _lamat_ symbol 249

BRECHII, meaning of 228

BRINTON, D. G., _ben_ symbol interpreted by 248
--, on drum symbol in Maya codex 209, 224
--, on meaning of certain symbols 213, 227, 239, 250
--, interpretation of light symbol by 237
--, interpretation of _oc_ symbol by 239, 240
--, Maya and Zapotec names harmonized by 237
--, on definition of _ahau_ 263
--, on definition of _ahmak_ 252
--, on definition of _ape_ 262
--, on definition of _aunahpu_ 263
--, on definition of _chab_ 253
--, on definition of _chinax_ 258-259
--, on definition of _eb_ 244
--, on definition of _edznab_ 259
--, on definition of _guache_ 227
--, on definition of _hix_ 249
--, on definition of _laa_ 245
--, on definition of _lamat_ 236
--, on definition of _tecpatl_ 258
--, on definition of _tox_ 231
--, on definition of _uotan_ 221, 222
--, on derivation of _caban_ 255
--, on derivation of _chicchan_ 230
--, on derivation of _chuen_ 243
--, on derivation of _gopa_ 259
--, on derivation of _kanel_ 236
--, on derivation of _manik_ 234
--, on derivation of _muluc_ 238
--, on maggot sign in the codices 222
--, on the black deities 208
--, on the _eche_ day symbol 248
--, on the four-winds symbol 219
--, on the _ghanan_ symbol 226
--, on the Maya calendar 205
--, on the month name _zip_ 255
--, on origin of _guilloo_ symbol 252
--, on origin of _naa_ symbol 251
--, on the rabbit in indian mythology 236
--, on the term _ni_ 219
--, Zapotec terms interpreted by 218

BRUSH symbol the codices 244

BULUC-AHAU, a Maya deity 244

BURDEN-BEARER in Troano codex 250

CA symbol of Landa 242

CAB, definition of 255
-- symbol, application of 205

CABAN symbol discussed 205, 253, 254

CABNIX, definition of 257

CABRERA, --, on title of a Tzental manuscript 222

CACAO symbol in the codices 234.[TN-4] 238

CAGH-BEN, meaning of 245

CAHOGH day symbol discussed 259

CALENDAR, Maori, day deities in 265

CALLI day symbol discussed 221
--, signification of 221

CAMA-ZO'TZ in Central American mythology 225

CAMEY day symbol discussed 231

CAN day symbol discussed 229

CANEL day symbol discussed 235

CAOK day symbol discussed 259

CAPAK, definition of 262

CARDINAL points, birds symbolic of the 220
--, observed in ceremonies 257
--, symbols of, in the codices 234, 242, 257, 263
-- winds symbolic of 232

CAUAC day symbol discussed 259

CAVERN symbol in Mexican pictography 223

CECELHUCHAH, meaning of 224

CEH symbol in Dresden codex 249
-- symbol discussed 261

CH', phonetic value of 218, 226

CH'AB, meaning of 253

CHABIN day symbol discussed 252

CHAC, a Maya rain god 208, 238
-- defined 226, 251
-- symbol in Dresden codex 225-226

CHACBOLAY, meaning of 226

CHACKINIL, definition of 261

CHAMPOLLION, --, Egyptian negation signed by 212

CHAN, meaning of 230, 232

CHARNAY, DESIRE, day symbol copied by 207
--, battlemented structures figured by 246

CHE, definition of 260

CHEIL, definition of 260

CHI, definition of 243

CHIC day symbol discussed 254

CHICCHAN day symbol discussed 229, 238, 241

CHICH, phonetic value of 233

CHICHAN, meaning of 232

CHIGH, meaning of 233, 261

CHIKIN, meaning of 233
-- symbol in Maya codex 225

CHILLA day symbol discussed 207
--, meaning of 213

CHIMALPOPOCA CODEX, interpretation of mythic concept in 221

CHINA day symbol discussed 232

CHINAX day symbol discussed 258

CHIRIBIAS, a Zapotec goddess 255

CHIYLLA, _see_ CHILLA.

CHOAH symbol in Troano codex 234

CHOCH, meaning of 237

CHOCO, meaning of 242

CHOICH, meaning of 234

CHOLCEH, equivalent to _xolke_ 233

CHOOCH, meaning of 237

CHUAC symbol in Maya hieroglyphs 226

CHUC, meaning of 232

CHUCH, significance of 225

CHUEN and _akbal_ symbols compared 221, 225
-- day symbol discussed 212, 241

CHUENCHE, definition of 243

CHUP, meaning of 253

CHUUC, meaning of 232

CI day symbol discussed 229
--, definition of 262

CIB day symbol discussed 224, 252

CIMI symbol discussed 231
-- symbol in Dresden codex 250
-- symbol in Troano codes 229

CIPACTLI symbol discussed 207, 212
-- symbol in Borgian codex 213

CLAVIGERO, F. S., on signification of Mexican term 244

CLOUD SYMBOLS compared 223
-- in the codices 222, 258

COHUATL day symbol discussed 229

COLOR SYMBOLISM in the codices 223, 228

COMB-LIKE CHARACTERS in Maya codex 238
-- in Dresden codex 242

COOK, _see_ CAOK.

CORDOVA, --, on meaning of _magache_ 228
-- on meaning of _quii-lana_ 231-232

CORN destruction in Troano codex 217
--, significance of 228
-- symbols in the codices 216, 226, 242

CORN GOD in Maya hieroglyphs 210, 217, 229

CORTESIAN CODEX, _caban_ symbol in 254
--, _cauac_ day symbol in 259
--, _chuen_ symbol in 241
--, _cimi_ symbol in 231
--, discussion of symbols in 256, 261
--, _eb_ symbol in 243
--, _ix_ symbol in 248
--, _kan_ symbol in 229
--, _muluc_ symbol in 237
--, _oc_ symbol in 239
--, phonetic elements of symbols in 239

COSMOGONGY of the Muyscas 220

COZCAQUAUHTLI day symbol discussed 252

CROSS symbol in the codices 232, 259

CUCH, meaning of 247

CUCHPACH, meaning of 250, 261

CUETZPALLIN day symbol discussed 226
--, meaning of 227

CUITZ, _see_ KUTZ.

CUMHU symbol in the codices 228

CUSHING, F. H., on cardinal points in Zuni ceremonies 257

CUTZ, _see_ KUTZ.

DAY deities in Maori calendar 265
-- names in Maya and Mexican calendars 206
-- SYMBOL in Troano codex 222
-- of the Maya year 199-265

DEATH GOD of the Mexicans 243
-- symbol as a day symbol 231

DEER symbol in the codices 233, 234

DEITIES, day, in Maori calendar 265

DOG-EAR SYMBOL in the codices 239

DOG-EYE SYMBOL in Mexican codices 242

DOG IMAGES, sacrifice of 211

DOG-LIKE ANIMALS in the codices 226, 229

DOG SYMBOL in Dresden codex 240
-- in Maya codex 229

DOTS connected with Maya glyphs 223, 224, 235, 238, 241, 243, 254

DRESDEN codex, _ahau_ symbol in 263
--, _akbal_ symbol in 221
--, _ben_ symbol in 245
--, bird symbols in 225, 251
--, burden-bearers symbolized in 247
--, _caban_ day symbol in 254
--, _cauac_ day symbol in 259
--, _ceh_ symbol in 249
--, _chac_ symbol in 225-226
--, _chuen_ symbol in 241
--, _cib_ symbol in 252
--, _cimi_ symbol in 231
--, discussion of symbols in 213[TN-5] 233, 240, 255, 260, 261
--, _eb_ symbol in 243
--, _ik_ symbol in 216
--, _ix_ symbol in 248
--, _kan_ symbol in 229
--, long-nose deity in 258
--, _men_ symbol in 250
--, _mol_ symbol in 224, 238
--, _muluc_ symbol in 237, 238
--, _oc_ symbol in 239
--, _Quetzal_ symbol in 224
--, serpent symbol in 256
--, _xul_ symbol in 225

DRUM SYMBOL in Maya codex 224

DZACATAN, significance of 224

E day symbol discussed 243

EAGLE SYMBOL in the codices 251

EAR, _see_ DOG-EAR.

EARTH symbol in Borgian codes 256

EARTH DEITY in Troano codex 216, 217

EARTHMOTHER symbol in Maya hieroglyphs 251

EARTHQUAKE symbol in the codices 255

EB day symbol discussed 243

ECHE day symbol discussed 248

EDZNAB day symbol discussed 258

EE day symbol discussed 243

EHECATL day symbol discussed 215, 219, 220

ELAB day symbol discussed 239

EUOB day symbol discussed 243

EXORCISM represented in Maya glyphs 248

EYE, dog, symbol in Maya codices 242
-- in Maya glyphs 237

EZANAB, _see_ EDZNAB.

FEJERVARY CODEX, bird symbol in 220
--, reference to symbols in 250

FEWKES, J. W., on cardinal directions in ceremonies 257

FIELD DEITIES in Dresden codex 226

FIRE SYMBOL in the codices 218, 219, 224, 257

FISH SYMBOL in the codices 241, 261

FLINT SYMBOLS in Borgian codex 228

FORNANDER, --, cited on Hawaiian monsters 214

FOeRSTEMANN, E., on significance of certain glyphs 250

FUEN-LEAL CODEX, monsters pictured in 214

FULLER, E. A., on meaning of _gu-lana_ 231
--, on meaning of _lu_ 264
--, on meaning of _na-gutchi_ 228
--, on Zapotec name for wine 219

GATU, _see_ K'AT.

GHANAN day symbol discussed 226

GOPA, definition of 259

GOPAA day symbol discussed 248, 258

GRASS symbol in the codices 244

GTOX, meaning of 232

GUACHE day symbol discussed 226

GUECHE, _see_ GUACHE.

GUELA day symbol discussed 221

GUEZA-GUIPA, definition of 259

GUI day symbol discussed 215

GUII day symbol discussed 229

GUILLOO day symbol discussed 252

GUIPA, definition of 259

GUZMAN, --, on meaning of _k'an_ 226

HAND symbol in the codices 232

HANUMAN, a Hindu monkey god 221

HAWAIIAN and Central American linguistic similarities 236
-- and Zapotec terms compared 262
-- mythology, monsters in 214

HAX, meaning of 233

HCHOM symbol in Dresden codes 225

HCHUY, meaning of 225

HEART figures in Mexican codices 218

HECHCAB, _see_ XACHCAB.

HENDERSON, A., an authority for _pekokalil_ 248
--, on Maya names of Venus 249
--, on meaning of _cabnix_ 257
--, on meaning of _cancan_ 256
--, on meaning of _ceh_ and _kez_ 249, 261
--, on meaning of _chac_ 226
--, on meaning of _chacboay_ 226
--, on meaning of _chichan_ 230
--, on meaning of _cib_ 253, 254
--, on meaning of _chooch_ 237
--, on meaning of _chuuc_ 232
--, on meaning of _kan_ 228
--, on meaning of _kankin_ 261
--, on meaning of _lemba_ 236
--, on meaning of _manik_ 234
--, on meaning of _moxan_ 234
--, on meaning of _mul_ 239
--, on meaning of _pacoc_ 247
--, on meaning of _pal_ 253
--, on meaning of various Maya terms 247
--, on meaning of _xachcab_ 258
--, on meaning of _xolke_ 233
--, on meaning of _yokcabil_ 257
--, on meaning of _yulpol_ 211
--, on phonetic value of _ak_ 223
--, on the _akabmax_ symbol 208
--, on the _chucay_ symbol 210
--, on the term _chuch_ 225

HICH, phonetic value of 233

HINDU MYTHOLOGY, monsters in 214
--, wind god in 221

HIX, _see_ BALAM; IX.

HOCH, phonetic value of 233

HOK definition of 241

HOKOL symbol discussed 218

HONEY symbol in Troano codex 256

HOOCH, meaning of 235

HUCK, meaning of 224

HUMKU symbol in the codices 228

HUNAHPU day symbol discussed 262

HUNAPU, in Central American mythology 225

HURAKAN in the Popol Vuh 220, 221

IGH day symbol discussed 215

II, _see_ QUII.

IK symbol in Maya calendar 215

IMIZ[TN-6] symbol discussed 207

IMOX symbol discussed 207

ITLAN, possible derivation of 245
--, _see_ MALLI-NALLI.

ITZAMNA, a Maya deity 242, 251
--, elements of the term 225

ITZCUINTLI day symbol discussed 239

IX day symbol discussed 248

IXCHEBLYAX, a Zapotec goddess 255

IXCHEL, a Maya deity 251

JAVANESE, mythic birds of the 220
--, mythic monsters of the 214

KAK symbol in Maya hieroglyphs 218

KAN symbol discussed 215, 226, 242

KANAN, _see_ KAN.

KANCAB, definition of 256

KANEL, meaning of 235
--, _see_ CANEL.

KANKIN, definition of 261
-- symbol in Maya codices 241

KAPAK, definition of 262

K'AT day symbol discussed 226

K'ATIC, _see_ K'at.

KAYAB symbol, use of 206

KI, definition of 202

KIN symbol in the codices 233, 235, 263

KINGSBOROUGH, _Lord_, skull glyph pictured by 250

KINICHKAKMO represented in the codices 218, 219, 248

KNIFE sign among Indians 232

KUCH, meaning of 225

KUKULCAN, elements of the term 225

KUTZ, definition of 261
-- symbol in Troano codex 240, 263

LAA, _see_ GUI; QUII.

LAALA, _see_ GUI.

LAARI-API-NIZA, definition of 262

LABA, _see_ LAPA.

LAMAT, and _ceh_ symbols compared 249
-- day symbol discussed 235

LAMBAT day symbol discussed 235

LANA day symbol discussed 231

LANDA, --, _ahau_ symbol given by 262
--, _ben_ symbol given by 245
--, _ca_ symbol given by 234, 238, 242
--, _caban_ day symbol given by 254
--, _cauac_ day symbol given by 259
--, _chicchan_ symbol given by 229
--, _cib_ symbol given by 252
--, _cimi_ symbol given by 231
--, cited on Buluc-Ahau 244
--, cited on Maya sacrifices 211
--, _cuen_ symbol given by 241
--, _e_ symbol of 224
--, _eb_ symbol given by 243
--, form of _akbal_ symbol given by 221
--, _i_ symbol given by 218
--, _ik_ symbol given by 215
--, interpretation of symbols by 263
--, _ix_ symbol given by 248
--, _kan_ symbol given by 226
--, _ku_ symbol given by 224
--, _lamat_ symbol given by 235
--, _le_ symbol interpreted by 240
--, _ma_ symbol given, by 211
--, _men_ symbol given by 250
--, _muluc_ symbol given by 237
--, _o_ symbol given by 218, 224
--, _oc_ day symbol given by 239

LAO day symbol discussed 262

LAPA day symbol discussed 235

LE, meaning of 240

LEC, meaning of 264

LEM, meaning of 235

LEMLAGHET, meaning of 236

LIAA, _see_ GUI.

LIGHT symbol in the codices 237
-- symbolized by the rabbit 236

LIGHTNING SYMBOL in the codices 216, 226, 237, 240, 262

LIKIN symbol in Maya codices 263
--, meaning of 235

LIZARD symbolism of the Maori 226

LONG-NOSE GOD in Maya codices 210, 217, 251, 258

LOO day symbol discussed 241
-- signification of 253, 254
--, _see_ GUILLOO; LAO.

MA, meaning of 234

MAC, symbol for 212

MACAW symbol in Maya codex 238

MAGGOT symbol in the codices 232

MAK-CAB, definition of 257

MALAALAHAH, definition of 262

MALAY and Zapotec term compared 262
-- mythology, monsters in 214

MALINALTEPEC symbol in Mexican pictography 244

MALLERY, GARRICK, on indian sign for knife 232
--, on meaning of certain hand symbols 232
--, on Mexican cloud symbols 223
--, on the sign of negation 212

MALLI-NALLI day symbol discussed 243

MANI-BIICI, meaning of 251

MANIK day symbol discussed 232, 261
--, phonetic element of 237

MAORI, corn introduced among the 228
-- day deities of the 265
-- lizard symbolism of the 226
-- mythic monsters of the 214

MASKED symbols in the codices 260

MAT symbol in the codices 246

MAYA, day names of the 206
-- year, day symbols of the, memoir on 199-265

MAZATL day symbol discussed 232

MEN day symbol discussed 250

MENDOZA codex, corn symbol in 227
--, mat symbol in the 246

MEZTITLAN, day symbol of the 252

MIQUIZTLI day symbol discussed 231

MOL symbol in Dresden codex 224, 238

MOLO day symbol discussed 237

MONKEY in Quiche mythology 243
-- in Mexican mythology 221
-- GOD of the Hindu 221

MONSTERS in Oceanic mythology 214

MOON symbol in Borgian codex 222

MOX, _see_ IMOX.

MOXIC day symbol discussed 232

MOXIN, _see_ IMOX.

MUHUL, definition of 238

MUL, definition of 239

MULU, _see_ MOLO.

MULUC symbol discussed 237
-- symbol in Dresden codex 258

MUYAL, definition of 258

MUYSCAS, cosmogony of the 220

NAA day symbol discussed 250

NACHAN, meaning of 222

NAGACHE, meaning of 228

NA-GUTCHI, meaning of 228

NAHUATL, day names of the 206

NAHUI OLLI day symbol discussed 254

NEW YEAR, Mexican festival of the 244

NEW ZEALAND and Central American linguistic similarities 236
-- and Zapotec term compared 262
--, _see_ MAORI.

NI, signification of, in Maya 219
--, _see_ GUI.

NICHOLS, KERRY, cited on Maori monsters 214