de ,france 7,bn,f_/,gallica7 at http3_/_/gallica4bnf4fr7 ,transcriber's ,note ,this paper is an extract from the following publication3 ,powell1 ,j4 ,w4 #ahig ,sixteenth ,annual ,report of the ,bureau of ,american ,ethnology4 pp4 #aii-bff4 ,government ,printing ,office1 ,washington1 ,d4,c4 ,the index was extracted from the complete volume index4 ,inconsistencies in hyphenation and spelling have been maintained1 along with two typographical errors4 ,the typographical errors are marked with ,,tn- in the text4 ,a complete list of inconsistencies and errors is found at the end of this paper4 ,the original publication used two less-common characters3 7open o7 and 7h with stroke74 ,if these characters do not display correctly1 please try changing your font or using the ,latin-#a text version of this paper4 ,,day ,,symbols ,,of ,,the ,,maya ,,year ,,by ,,cyrus ,,thomas ,,contents ,page ,introductory #bje ,the first day #bjg ,the second day #bae ,the third day #bba ,the fourth day #bbf ,the fifth day #bbi ,the sixth day #bca ,the seventh day #bcb ,the eighth day #bce ,the ninth day #bcg ,the tenth day #bci ,the eleventh day #bda ,the twelfth day #bdc ,the thirteenth day #bde ,the fourteenth day #bdh ,the fifteenth day #bej ,the sixteenth day #beb ,the seventeenth day #bed ,the eighteenth day #beh ,the nineteenth day #bei ,the twentieth day #bfb ,appendix--,a list of the deities of the days of the month in the ,maori calendar #bfe ,,illustrations ,page ,,plate ,,lxiv4 ,copies of glyphs from the codices #bjh ,,lxv4 ,copies of glyphs from the codices #bbf ,,lxvi4 ,copies of glyphs from the codices #bdb ,,lxvii4 ,copies of glyphs from the codices #beb ,,lxviii4 ,copies of glyphs from the codices #bfj ,,lxix4 ,shell bearing ,maya glyphs #bfb ,,day ,,symbols ,,of ,,the ,,maya ,,year ,,by ,,cyrus ,,thomas ,,introductory ,as the origin and signification of the day and month1 names of the ,maya calendar1 and of the symbols used to represent these time periods1 are now being discussed by students of ,mexican and ,central ,american paleography1 ,i deem it advisable to present the result of my investigations in this line4 ,the present paper1 however1 will be limited to the days only1 as ,i have but little to add in regard to the month names or symbols4 ,as the conclusion reached by ,drs ,seler and ,brinton in regard to the order and sequence of the days of the month in the different calendars appears to be satisfactorily established1 it will be accepted4 ,as frequent allusion is made herein to the phoneticism or phonetic value of the written characters or hieroglyphs1 it is proper that the writer's position on this point should be clearly understood4 ,he does not claim that the ,maya scribes had reached that advanced stage where they could indicate each letter-sound by a glyph or symbol4 ,on the contrary1 he thinks a symbol1 probably derived in most cases from an older method of picture writing1 was selected because the name or word it represented had as its chief phonetic element a certain consonant sound or syllable4 ,if this consonant element were b1 the symbol would be used where b was the prominent consonant element of the word to be indicated1 no reference1 however1 to its original signification being necessarily retained4 ,thus the symbol for cab1 earth1 might be used in writing ,caban1 a day name1 or cabil1 honey1 because cab is their chief phonetic element4 ,in a previous work#bje-a ,i have expressed the opinion that the characters are to a certain extent phonetic--are not true alphabetic signs1 but syllabic4 ,and at the same time ,i expressed the opinion that even this definition did not hold true of all1 as some were apparently ideographic1 while others were simple abbreviated pictorial representations4 ,in a subsequent paper#bje-b ,i expressed substantially the same opinion1 and gave as my belief that one reason why attempts at decipherment have failed of success is a misconception of the peculiar character of the writing1 which peculiarity is found in the fact that1 as it exists in the codices and inscriptions1 it is in a transition stage from the purely ideographic to the phonetic4 ,i stated also my belief that the writing had not reached the stage when each sound was indicated by a glyph or sign4 ,this may further be explained by the following illustration3 ,the conventionalized figure of a turtlehead is the symbol for a turtle1 ak1 ac1 or aac in ,maya2 and a conventionalized footprint is the symbol for step or road1 be1 beil1 in ,maya4 ,these may be brought together to form the word akyab or kayab1 which may have no reference to the original signification of the combined symbols4 ,these two glyphs are1 in fact1 combined to form the symbol for the month ,kayab4 ,these statements will perhaps suffice to make clear my views on this question1 which do not appear to have been clearly understood1 possibly because of my frequent use of the words phonetic and phoneticism1 and perhaps rather loose reference to letter elements4 ,it is proper1 however1 to add that ,i am inclined to the opinion that modification in the form and details of a glyph which belongs to the class which1 for want of a better term1 we may designate phonetic1 in many cases indicates a modification or change in the signification or word value4 ,i say in many cases1 because these modifications are due often to the greater or lesser accuracy with which the glyph is drawn1 the caprice of the scribe1 and other causes which have no reference to sound or signification4 ,for example1 the change of a rounded or circular symbol to a face figure1 as is often done1 does not appear1 at least in the day signs1 to have any significance4 ,on the other hand1 a slight variation1 if permanent1 may be indicative of a difference in signification or phonetic value4 ,this appears to be true1 to some extent1 whether we consider the characters ideographic or as1 in some sense1 phonetic4 ,the lists of the days in the ,maya1 ,tzental1 ,quiche-,cakchiquel1 ,zapotec1 and ,nahuatl1 in the order usually given1 are as follows3 ,names of the days in the different calendars ---------------------------------------- ------------------------------ ,maya ,tzental ,quiche-,cakchiquel ,zapotec ,nahuatl ---------------------------------------- ------------------------------ ,imix4 ,imox4 ,imox4 ,chilla4 ,cipactli4 ,ik4 ,igh4 ,ik'4 ,gui1 ,ni1 ,laa4 ,ehecatl4 ,akbal4 ,votan4 ,akbal4 ,gula4 ,calli4 ,kan4 ,ghanan4 ,k'at4 ,guache4 ,cuetzpallin4 ,chicchan4 ,abagh4 ,can4 ,ci1 ,ziie4 ,cohuatl4 ,cimi4 ,tox4 ,camey4 ,lana4 ,miquiztli4 ,manik4 ,moxic4 ,quch4 ,china4 ,mazatl4 ,lamat4 ,lambat4 ,canel4 ,lapa4 ,tochtli4 ,muluc4 ,molo4 ,toh4 ,niza4 ,atl4 ,oc4 ,elab4 ,tzi4 ,tella4 ,itzcuintli4 ,chuen4 ,batz4 ,batz4 ,goloo4 ,ozomatli4 ,eb4 ,euob4 ,e1 ,ee4 ,pija4 ,mallinalli4 ,ben1 ,been4 ,ben4 ,ah4 ,quii4 ,acatl4 ,ix1 ,hix4 ,hix4 ,balam4 ,eche4 ,ocelotl4 ,men4 ,tziquin4 ,tziquin4 ,naa4 ,quauhtli4 ,cib4 ,chabin4 ,ahmak4 ,loo4 ,cozcaquauhtli4 ,caban4 ,chic4 ,noh4 ,xoo4 ,ollin4 ,edznab4 ,chinax4 ,tihax4 ,gopaa4 ,tecpatl4 ,cauac4 ,cahogh4 ,caoc4 ,appe4 ,quiahuitl4 ,ahau4 ,aghual4 ,hunahpu4 ,lao4 ,xochitl4 ---------------------------------------- ------------------------------ ,,the ,,first ,,day ,maya1 imix 7or ymix72 ,tzental1 imox or mox2 ,quiche-,cakchiquel1 imox or moxin2 ,zapotec1 chilla or chiylla2 ,nahuatl1 cipactli4 ,the symbol of this day1 which is quite uniform in the day series of the codices1 is shown in plate ,,lxiv1 #a4bjg-a ,in this the essential features appear to be the black spot at the top1 the semicircle of dots around it1 and the short perpendicular lines in the lower half4 ,the form on the right slab of the ,palenque tablet1 and also in the ,lorillard ,city inscription1 copied by ,charney1,,tn-#a is given in plate ,,lxiv1 #b4 ,the only particular in which this differs from the other is that the little circle at the top is crosshatched4 ,the form shown in ,,lxiv1 #c1 is found in the ,tikal inscription2 it shows also the crosshatching in the little circle at the top4 ,this character1 however1 when combined with other glyphs1 and when used otherwise than as a day symbol1 sometimes varies from the types given4 ,for example1 in the symbol of the month ,mac it is as shown in plate ,,lxiv1 #d4 ,in this a minute1 divided oblong1 takes the place of the dark spot at the top1 and a double curved line accompanies the circle of dots4 ,another form is shown in plate ,,lxiv1 #e4 ,the only variation in this from the usual type is the introduction of two or three minute circles in the curved line of dots and the divided oblong4 ,dr ,seler is inclined to believe that these are essential variants from the true imix symbol2 nevertheless1 as m is the chief consonant element both in imix1 or mox and mac1 there appears to be a relation between the form of the glyphs and their phonetic value4 ,drs ,seler and ,schellhas believe im to be the radical of imix and imox1 which are dialectal variations of the same word4 ,dr ,brinton1 however1 basing his opinion on the fact that mox and moxin are used sometimes as equivalents1 decides that the radical syllable is m-x4 ,in this he is probably correct1 and if so1 this furnishes additional evidence of the close relation between form and sound1 as in one case m-x are the chief phonetic elements and in the other m-c4 ,it is probable that ,drs ,schellhas and ,seler were led to their conclusion by the fact that the symbol bears a close resemblance to the conventional form of the female breast1 which in ,maya is im4 ,this1 which was perhaps the origin of the symbol1 was probably selected simply because m is its only prominent element4 ,nevertheless1 it is worthy of notice that the symbol for the day ,ix is frequently represented as shown in plate ,,lxvi1 #cf1 from ,tro4 #e99;c4 ,this is similar in some respects to the ,imix symbol1 and the name contains the i and x of the latter4 ,if the writing is phonetic1 the points of resemblance may have some significance1 otherwise they do not4 ,in a previous paper#bjh-a ,i suggested that the probable signification of the character ,,lxiv1 #g1 from ,dres4 #ad;c and #df;b1 is maax1 monkey1 ape1 imitator4 ,below the text in each case is seen a dark male figure 7or deity71 to which it undoubtedly refers1 as is conceded by ,drs ,schellhas and ,seler4 ,the face character1 which forms part of the glyph1 may be only a determinative2 at least ,i am unable to assign it any other value in this connection1 and the necessity for such determinative is apparent4 ,brasseur1 under akab-maax1 speaks of a phantom or hobgoblin of this name1 which he says signifies the great monkey of the night4 ,perez gives as definitions duende 7elf or hobgoblin7 and mico nocturno4 ,henderson1 who writes the name akabmax1 simply says sprite1 phantom4 ,it would seem1 therefore1 that among the superstitious beliefs of the ,maya was that of a night phantom or deity1 which took the form of a monkey4 ,but this black figure appears to be different from those on ,tro4 #cd99-ca991 with which ,seler connects it and to which he applies the name ,ekchuah4#bjh-b ,in the paper above referred to1 ,i have interpreted the symbol shown in plate ,,lxiv1 #h 7from ,dres4 #ce;c7 maach1 the crow1 assuming the birdhead to be a determinative4 ,seler concludes that the bird which this represents is a substitute1 colleague1 or symbol of the ,rain god ,chac1 the so-called ,maya ,tlaloc so frequently represented in the codices4 ,although there is in this case no bird figure below to confirm our interpretation1 yet it appears to be justified by the comparisons given and by its agreement with the phonetic value of the imix symbol4 ,it is also further confirmed by the two glyphs shown in plate ,,lxviii1 #ac1 #ad1 which occur together in ,dres4 #ch;b4 ,in this case the two characters1 which are combined in plate ,,lxiv1 #h1 are separated1 yet must have the same signification4 ,here the bird figure 7a man with a bird's head or bird mask7 is seen below4 ,in both instances rain is represented1 showing that the bird is supposed to bear some relation thereto4 ,but it is more likely that it has direct reference to the wind which accompanies the rain storm rather than to fruitfulness1 as ,seler supposes4 ,be this1 however1 as it may1 our rendering of the imix symbol in this connection appears to be justified1 and indicates that the symbol is used here for its phonetic value rather than with any reference to its primary signification4 ,illustration3 ,,pl4 ,,lxiv4 ,,copies ,,of ,,glyphs ,,from ,,the ,,codices ,dr ,seler also refers in this connection to the lower line of symbols on ,dres4 #bi-cj;b 7three of which are shown in plate ,,lxviii1 #ae1 #af1 #ag72 to those shown in plate ,,lxviii1 #ah1 #ai1 from ,tro4 #ad;c2 and those shown in plate ,,lxviii1 #bj1 #ba1 from ,tro4 #aa;a4 ,he remarks that in a number of hieroglyphs the character imix stands as an equivalent of a peculiar animal head which bears as a distinctive mark the element akbal over the eye4 ,thus in the hieroglyphs enumerating those above mentioned which1 standing after the hieroglyphs of the cardinal points1 seem to express the deities presiding over them1 indeed there appears here on the same animal head1 on one hand the character imix1 on the other the element figure #afe 7our plate ,,lxiv1 #e74 ,although ,i am unable to interpret satisfactorily the imix symbols in the places above referred to1 ,i think it can be made apparent that ,dr ,seler's explanation is without foundation4 ,for instance1 by referring to the plates of the ,dresden and ,troano codices mentioned1 it will be seen that there is nothing whatever that refers to an animal head which bears the element akbal over the eye1 unless we suppose it to be in plate ,,lxviii1 #af 7from ,dres4 #bi;b7 and ,,lxviii1 #ba 7from ,tro4 #aa;a74 ,there is no figure below or connected with either series to justify this conclusion4 ,it is also certain that plate ,,lxviii1 #ba 7,tro4 #aa;a7 is not an animal head4 ,possibly plate ,,lxviii1 #af 7,dres4 #bi;b7 may be intended for an animal head1 but this is not certain and1 moreover1 it is not repeated in the series4 ,referring to ,cort4 #bg;a it will be seen that the compound glyph shown in plate ,,lxviii1 #bb 7apparently the same as that on ,tro4 #aa;a7 is repeated four times in one line1 each connected with a cardinal point symbol1 and each standing immediately over and evidently referring to a large vessel4#bji-a ,it is stated that it was a custom among the ,maya during certain religious ceremonies to place a vessel in their temples at each of the four cardinal points4#bji-b ,as cum and xamach are ,maya words signifying vessel1 we still find in these the m sound4 ,it is therefore possible that the similar glyphs on ,dres4 #bi;b and ,tro4 #ad and #ae also refer to vessels4 ,the supposition seems to be strengthened by the fact that connected with the former are figures of the four classes of food animals--quadrupeds1 birds1 reptiles 7iguana71 and fishes4 ,the latter refer to the hunter's occupation1 being accompanied by figures of the deer4 ,landa1 in his descriptions of the various festivals1 repeatedly alludes to the four ,chacs or ,bacabs which represent the four cardinal points1 and to the different classes of food animals presented where vessels were used4 ,it is therefore more likely that the symbol is used in the places mentioned because of its phonetic value rather than as a substitute for the heads of lightning animals1 for which supposed substitution ,dr ,seler admits he can not account4 ,dr ,seler refers also to the glyph on which the long nose deity is seated1 ,dres4 #dd;a1 shown in our plate ,,lxviii1 #bc4 ,the prefix he interprets by man1 human being1 and supposes the whole glyph refers to the attributes of the ,rain god4 ,as the deity holds a fish in his hand1 and is seen in the lowest division of the same plate in the act of seining fish1 is it not more likely that this symbol should be rendered by cayom1 a fisherman8 ,this is appropriate and retains the phonetic value of the imix symbol4 ,in the compound glyph #bd1 plate ,,lxviii1 from ,dres4 #fg;b1 to which ,seler also refers in the same connection1 we see in the figure below the same deity wading in water in which a fish is swimming4 ,the right portion of the symbol is the same as the last 7plate ,,lxviii1 #bc7 and presumably has the same signification--cayom1 a fisherman1 or cayomal1 to fish4 ,i am unable to interpret the first or left-hand character2 possibly it may be found in one of the terms chucay1 or aucay1 which ,henderson gives as equivalents of cayomal4 ,the latter--aucay--would give to this prefix precisely the phonetic value ,i have hitherto assigned it4 ,the next character ,dr ,seler refers to in this connection is that shown in plate ,,lxviii1 #be1 from ,dres4 #dj;c1 where the long-nose god is seen below rowing a boat on the water4 ,the adjoining symbol in the text is a fish4 ,it is probable therefore that substantially the same interpretation is to be given here4 ,the group shown in plate ,,lxiv1 #i1 consisting of an ,imix and ,kan symbol1 is of frequent occurrence in all the codices4 ,the relation of the characters in this combination varies1 the order being frequently the reverse of that given in the figure1 and again one being placed on top of the other4 ,they frequently follow deity symbols1 especially the symbol of the so called ,corn god1 and in these instances seem to refer to some attribute of the divinity indicated4 ,however1 they are by no means confined to these relations1 being found quite frequently in other connections4 ,the combination is occasionally borne upon the back of an individual1 as ,dres4 #af;a1 and on ,tro4 #ba;b it is on the back of a dog4 ,dr ,seler concludes that it denotes the copal or the offering of incense4 ,however1 he subsequently#baj-a expresses the view that it may signify beans and maize4 ,in a previous work#baj-b some reasons were presented by me for believing this combination was intended to denote bread or maize bread4 ,this belief is based on the statement by ,landa in his account of the sacrifices at the beginning of the year ,muluc1 that they made images of dogs1 in baked earth1 carrying bread on the back1 and the fact that in plate #ba of the ,codex ,tro41 representing the sacrifices of this year1 we see the figure of a dog with this ,kan-,imix group on its back4 ,this figure 7plate ,,lxiv1 #aj7 probably represents the images of which ,landa speaks1 and the symbols on the back1 bread or food in the general sense4 ,further notice of this combination will be given under the fourth day1 ,kan4 ,the character shown in plate ,,lxviii1 #bf1 from ,tro4 #bj99;d1 is erroneously given by ,seler as an example of the kan-imix symbol4 ,the two glyphs on the mat figure are unquestionably imix symbols1 though of the two different types shown in plate ,,lxiv1 #a and #e4 ,he suggests that here it replaces the deity symbol1 but this is contradicted by the fact that in both groups where it appears the deity symbol is present4 ,the mat-like figure1 which is probably a determinative1 shows that it refers to the sack1 bag1 or kind of hamper which the women figured below bear on the back1 filled with corn1 bones1 etc4 ,as mucuc signifies portmanteau1 bag1 sack1 etc1 mucub a bag or sack made of sackcloth1 and mucubcuch to carry anything in a sack or folded in a shawl1 it is more than probable we have in these words the signification of the symbol4 ,the duplication of the imix symbol may be to denote the plural2 or1 as the words come from a root signifying secret1 hidden1 covered1 it may be to intensify4 ,it is noticeable also that the latter or right-hand ,imix symbol is similar to that used for the mouth ,mac4 ,in the right section of ,dres4 #da;b is the glyph shown in plate ,,lxiv1 #aa1 which1 according to the phonetic system that appears to prevail in this writing1 may be translated yulpolic1 from yulpol1 to smooth or plane wood1 or1 as given by ,henderson 7,,ms4 ,lexicon71 to smooth1 plane1 or square timber1 to beat off the log4 ,this interpretation1 which is given here merely because of its relation to the symbol which follows1 is based in part on the following evidence3 ,the left character1 which has y as its chief phonetic element1 is the same as the upper character in the symbol for the month ,yax 7plate ,,lxiv1 #ab71 and also the upper character of the symbol for the month ,yaxkin 7plate ,,lxiv1 #ac74 ,other evidence of its use with this value will be presented farther on1 and also in reference to the right character of the above-mentioned symbol 7plate ,,lxiv1 #aa71 which has been given p as its chief phonetic element4 ,by reference to the figure below the text the appropriateness of this rendering is at once apparent1 as here is represented an individual in the act of chipping off the side of a tree4 ,this he appears to be doing by holding in his left hand an instrument resembling a frow1 which he strikes with a hatchet4 ,the character immediately below the one above mentioned and belonging to the same series is shown in plate ,,lxiv1 #ad4 ,it may be interpreted mamachah1 to make flat by repeated strokes4 ,the phonetic value of the parts is obtained in this way4 ,the upper character with two wings is ,landa's ma1 except that the circular wings contain the lines or strokes which the bishop has omitted1 and which appear to indicate the m sound and are observed in the ,imix symbol4 ,colonel ,mallery1 comparing this with the sign of negation made by the ,indians and that of the ,egyptians given by ,champollion 7our plate ,,lxiv1 #ae71 concludes that it is derived from the symmetrically extended arms with the hands curved slightly downward4 ,this will furnish an explanation of the strokes in the terminal circles4 ,the left of the two lower characters is almost identical with the symbol for the month ,mac 7plate ,,lxiv1 #d71 omitting the ca glyph4 ,the lower right-hand character is similar to the symbol for the month ,chuen4 ,we thus obtain legitimately the sounds ma ma-ch1 whether we consider the parts truly phonetic or only ikonomatic4 ,for further illustration of the use of this symbol and evidence of phoneticism1 the reader is referred to the article in the ,american ,anthropologist above mentioned4 ,the fact that a symbol is used to denote a given ,maya day does not prove1 supposing it to be in any sense phonetic1 that the ,maya name gives the original equivalent4 ,it may have been adopted to represent the older name in the ,tzental1 or borrowed from the ,zapotec calendar and retained in the ,maya calendar for the new name given in that tongue4 ,however1 the symbol for this first day1 which has substantially the same name in the ,maya and ,tzental1 appears to represent the name in these languages and to be in some degree phonetic1 m being the chief phonetic element represented by it4 ,the crosshatching in the little circle at the top1 seen in some of the older forms found in the inscriptions1 may indicate1 as will later be seen1 the x or ch sound1 thus giving precisely the radical m-x4 ,it may be said1 in reference to the signification of the names of the day in different dialects1 that no settled or entirely satisfactory conclusion has been reached in regard to either4 ,the ,cakchiquel word imox is translated by the grammarian ,ximenes as swordfish1 thus corresponding with the usual interpretation of the ,mexican cipactli4 ,dr ,seler thinks1 however1 that the ,maya names were derived1 as above stated1 from im4 ,nevertheless he concludes that the primitive signification of both the ,maya and ,mexican symbols is the earth1 who brings forth all things from her bosom and takes all living things again into it4 ,if we may judge from its use1 there is no doubt that the ,mexican cipactli figure is a symbol of the earth or underworld4 ,the usual form of the day symbol in the ,mexican codices is shown in plate ,,lxiv1 #af1 and more elaborately in plate ,,lxiv1 #ag4 ,as proof that it indicates the earth or underworld1 there is shown on plate #gc of the ,borgian ,codex an individual1 whose heart has been torn from his breast1 plunging downward through the open jaws of the monster into the shades or earth below4 ,on plate #gf of the same codex1 the extended jaws open upward1 and into them a number of persons are marching in regular order4 ,these apparently represent the thirteen months of the sacred year4 ,one has passed on and disappeared from view1 and the other twelve are following with bowed heads4 ,it would seem from these to be not only symbolic of the earth or hades1 but also to have some relation to time4 ,for positive proof that it is sometimes used to denote the earth1 or that from which vegetation comes1 it is only necessary to refer to the lower right-hand figure of plate #ab1 ,borgian ,codex4 ,here is ,tlaloc sending down rain upon the earth1 from which the enlivened plants are springing forth and expanding into leaf and blossom4 ,the earth1 on which they stand and from which they arise1 is represented by the figure of the mythical ,cipactli4 ,it is quite probable that the monster on plates #d and #e of the ,dresden ,codex1 which appears to be of the same genus1 is a time symbol1 and also that on plate #gd of the same codex4 ,it is therefore more than likely that the animal indicated by the ,mexican name of the day is mythical1 represented according to locality by some known animal which seems to indicate best the mythical conception4 ,some figures evidently refer to the alligator1 and others apparently to the iguana2 that on plates #d and #e of the ,dresden ,codex is purely mythical1 but contains reptilian characteristics4 ,dr ,brinton1 probably influenced to some extent by the apparent signification of the ,nahuatl name and symbol1 explains the other names as follows3 ,this leads me to identify it the ,maya name with1 the ,maya mex or meex1 which is the name of a fish 7the pez arana1 un pescado que tiene muchos brazos71 probably so called from another meaning of mex1 the beard4 444 ,this identification brings this day name into direct relation to the ,zapotec and ,nahuatl names4 ,in the former1 chiylla1 sometimes given as pi-chilla1 is apparently from bi-chilla-beo1 water lizard1 and ,nahuatl cipactli certainly means some fish or fish-like animal--a swordfish1 alligator1 or the like1 though exactly which is not certain1 and probably the reference with them was altogether mythical4 ,dr ,seler1 in his subsequent paper1 gives the following explanation of the ,zapotec name chilla or chijlla3 ,for this ,i find in the lexicon three principal meanings3 ,one is the cubical bean 7wurfel bohne74 ,pichijlla1 frisolillos o havas con que echan las suertes los sortilegos beans used by the sorcerers in casting lots or telling fortunes2 another meaning is the ridge 7pichijlla1 lechijlla1 chijllatani1 loma o cordillera de sierra72 another is the crocodile 7cocodrillo1 lagarto grande de agua72 and another swordfish 7pella-pichijlla-tao1 espadarte pescado74 ,finally1 we have chilla-tao1 the great ,chilla1 given again as one of the names of the highest being4 ,here it seems to me that the signification crocodile is the original one1 and thus far suitable4 ,for the manner in which the first day character is delineated in ,mexican and ,zapotec picture writing our plate ,,lxiv1 #af shows undoubtedly the head of the crocodile with the movable snapping upper jaw1 which is so characteristic of the animal4 ,attention is called to the apparently closely related word as given by ,perez--mech1 ixmech1 lagartija4 ,it will not be out of place here to refer to a superstition pervading the islands of the ,pacific ocean1 which seems strangely coincident with the conception of the physical symbol of this day4 ,this is a mythological monster known in some sections by the name ,taniwha1 and in others as moko or mo'o4 ,dr ,edward ,tregear#bad-a speaks of it as follows3 ,taniwha were water monsters generally4 ,they mostly inhabited lakes and streams1 but sometimes the sea4 ,sometimes the beast was a land animal1 a lizard1 etc1 but the true taniwha is a water kelpie4 ,mr ,kerry ,nichols1#bad-b speaking of these monsters1 says3 ,with the other fabulous creations of ,maori mythology were the taniwhas or evil demons1 mysterious monsters in the form of gigantic lizards1 who were said to inhabit subterranean caves1 the deep places of lakes and rivers1 and to guard tabued districts4 ,they were on the alert to upset canoes and to devour men4 ,indeed1 these fabulous monsters not only entered largely into the religious superstitions1 but into the poetry and prose of ,maori tradition4 ,the ,hawaiian ,mo'o or ,moko appears1 from the following statement by ,judge ,fornander1 to have been applied sometimes to this mythological monster3 ,the ,mo'o or ,moko mentioned in tradition--reptiles and lizards--were of several kinds--the mo'o with large1 sharp1 glistening teeth2 the talking mo'o1 moo-olelo2 the creeping mo'o1 moo-kolo2 the roving1 wandering mo'o1 moo-pelo2 the watchful mo'o1 moo-kaala2 the prophesying mo'o1 moo-kaula2 the deadly mo'o1 moo-make-a-kane4 ,the ,hawaiian legends frequently speak of mo'o of extraordinary size living in caverns1 amphibious in their nature1 and being the terror of the inhabitants4#bad-c ,according to the ,codex ,fuen-leal1 at the beginning of things the gods made thirteen heavens1 and beneath them the primeval water1 in which they placed a fish called cipactli 7queses como caiman74 ,this marine monster brought the dirt and clay from which they made the earth1 which1 therefore1 is represented in their paintings resting on the back of a fish4 ,a similar conception is found both in ,malay and ,hindu mythology1 differing somewhat in details1 but always relating to some monster reptile4 ,in the ,manek ,maya1 one of the ancient epics of ,java1 ,anta ,boga1 the deity presiding over the lowest region of the earth1 is a dragon-like monster with ninety nostrils4 ,the same conception is found also among other peoples4 ,in the ,tonga language moco is a species of lizard2 in ,hawaiian mo'o or moko is the general name for lizards1 and the same word signifies lizard in ,samoan2 moko-moko is the ,new ,zealand 7,maori7 name for a small lizard4 ,taylor#bad-d says that moko-titi was a lizard god4 ,it is therefore evident that a superstition regarding some reptilian water monster prevailed throughout the ,pacific islands4 ,it is true also that the ,nahuatl cipactli certainly means some amphibious or water animal--a swordfish1 alligator1 or something of the kind1 though exactly which is not certain--or1 what is more likely1 the reference was altogether mythical4 ,it is possible1 and perhaps probable1 as stated above1 that the ,maya symbol of this day was taken originally from the conventional method of representing the female breast4 ,drs ,seler and ,schellhas appear to be of this opinion4 ,but it does not necessarily follow from this that the character used for the name of the day has any reference to the female breast1 as it is more likely used in this relation for its phonetic value alone1 m being the chief phonetic element indicated thereby4 ,if the supposition herein advanced that the combination shown in plate ,,lxiv1 #i1 denotes bread or food be correct1 it is possible that the symbol is also sometimes used to indicate maize1 ixim or xim1 on account of its phonetic value4 ,as will be shown farther on1 the kan symbol is not only used to denote the grain of maize and maize in the general sense1 but it appears to denote in some cases bread or the tortilla4 ,,the ,,second ,,day ,maya1 ik2 ,tzental1 igh2 ,quiche-,cakchiquel1 ik'2 ,zapotec1 gui1 ni1 laa1 laala or liaa2 ,nahuatl1 ehecatl4 ,the form of the symbol of this day presents a number of minor variations1 the more important of which are shown in plate ,,lxiv1 #ah-bf4 ,symbol #ah is the form given by ,landa2 #ai-bd1 those found in the codices2 #be is from the left slab of the ,palenque tablet or altar plate1 and #bf is from the ,tikal inscription4 ,so far as this character can satisfactorily be interpreted1 where used otherwise than as a day symbol1 the signification appears to be wind1 spirit1 or life1 whether considered phonetic or not4 ,as illustrations of its use1 the following examples are presented3 ,at the right side of ,dres4 #gb;c are the three characters shown in plate ,,lxiv1 #bg1 #bh1 and #bi1 which follow one another downward1 as shown in the figure1 the three forming one of the short columns of the series to which they belong4 ,from the lowest1 which is the ik symbol1 waving blue lines1 indicating water1 extend downward to the bottom of the division4 ,if these glyphs are considered ideographic and not phonetic1 it is still possible to give them a reasonable interpretation4 ,the falling water shows that they relate to the rain storm or tempest4 ,the uppermost character1 which appears to be falling over on its side1 we may assume to be the symbol of a house or building of some kind2#bae-a the dotted lines extending from its surface may well be supposed to represent rain driven from the roof4 ,there is1 however1 another possible interpretation of this character which appears to be consistent with ,mexican and ,central ,american mythology4 ,it is that it indicates a house1 vessel1 or region of the heavens which holds the waters of the upper world4 ,the turning on the side would1 in this case1 denote the act of pouring out the water in the form of rain4 ,this supposition 7although ,i am inclined to adopt the former7 appears to be supported by the fact that this character is used in the ,dresden ,codex as one of the cloud or heaven symbols1 as1 for example1 on plates #ff and #fh4 ,according to ,ramirez1 the ,mexican wind and rain gods occupy a large mansion in the heavens1 which is divided into four apartments1 with a court in the middle4 ,in this court stand four enormous vases of water1 and an infinite number of very small slaves 7the rain drops7 stand ready to dip out the water from one or the other of these vases and pour it on the earth in showers4#baf-a ,as the lowest character in the group mentioned is the ik symbol1 its appropriate rendering here is beyond question wind2 therefore1 as two out of the three characters1 and the rain sign below1 indicate the rain storm1 we may take for granted that the middle character probably refers to lightning or thunder4 ,additional reasons for this interpretation are given in a previous paper#baf-b and need not be repeated here1 as the only object now in view in referring to them is to show that the ik symbol is there used to denote wind4 ,in the third and fourth divisions of plate #af99 ,codex ,troano1 five persons are represented1 each holding in his hand an ik symbol from which arises what appear to be the sprouting leaves of a plant1 probably maize 7plate ,,lxiv1 #cj1 #ca74 ,this is interpreted by ,dr ,seler as the heart just taken from the sacrificed victim1 the leaf-shape figures representing the vapor rising from the warm blood and flesh4 ,it is unnecessary to give here his reasons for this belief1 as the suggestion presented below1 although wholly different1 gives to the symbol in this place substantially the same meaning that he assigns to it1 to wit1 life1 vitality4 ,it is probable that the figure is intended to represent the germination of a plant--the springing forth of the blade from the seed--and that the ik symbol indicates plant life1 or rather the spirit which the natives believe dwells in plants and causes them to grow4 ,seler's suggestion that in this connection ik may be compared to kan is appropriate1 but this comparison does not tend to the support of his theory4 ,take1 for example1 the sprouting kan symbols on ,tro4 #bi;b1 to which he refers4 ,there can be no doubt that the symbol represents the grain of maize from which the sprouting leaves are rising 7plate ,,lxiv1 #cb74 ,in one place a bird is pulling it up2 at another place a small quadruped is attacking it2 at another the ,tlaloc is planting 7or perhaps replanting7 the seed4 ,in the lowest division of the same plate 7,tro4 #bi7 are four individuals1 three of whom1 as may be seen by studying the similar figures in the division above1 are anthropomorphic symbols of corn2 the other an earth or underworld deity4 ,one of the former holds in his hands a kan symbol1 which is colored to signify maize2 the others hold ik symbols4 ,there are two interpretations which may be given this symbolic representation--one1 that the ik glyphs are intended to denote plant life1 that which causes plants to spring up and grow2 the other1 that they denote wind1 which in that country was often destructive to growing corn4 ,very distinct reference is made in the ,relacion de la ,villa ,valladolid#bag-a to the injurious effects of winds on the maize crop4 ,it is related in this report1 which appears to have been of an official character1 made in #aegi1 that-- ,from ,june till the middle of ,august it rains very hard and there are strong winds2 from the latter date the rains are not copious and the wind blows strongly from the north1 which causes much mortality among the natives1 and ,spaniards as well1 for they contract catarrh and barriga 7dropsy874 ,this north wind destroys the maize crops1 which form the main sustenance of both natives and ,spaniards1 for they use no other bread4 ,there can be no doubt that most1 if not all1 of the figures on this plate 7,tro4 #bi7 are intended to represent the injurious and destructive agencies to which maize and other cultivated plants were subject4 ,birds and quadrupeds pull up the sprouting seed and pull down and devour the ripening grain2 worms gnaw the roots and winds break down the stalks1 one out of four escaping injury and giving full return to the planter4 ,the latter is therefore probably the correct interpretation1 the only difficult feature being the presence of the ,earth god1 which agrees better with the first suggestion4 ,it is to be observed that the series on ,tro4 #bi;c really commences with the right-hand group on #cj;c4 ,the figure here holds in his hand an ik symbol4 ,following this1 the left group on #bi;c shows a bird pecking the corn2 the next1 a small quadruped tearing it down2 the next1 a worm gnawing at the root of a plant2 and the fourth1 or right-hand group1 a corn figure holding a kan symbol1 indicating the mature grain1 the uninjured portion of the crop4 ,it would therefore appear that the ik symbol in this series denotes wind4 ,as additional proof that the symbol is used to indicate wind1 reference is made to ,tro4 #bd;a4 ,here the long-nose ,rain god1 or ,maya ,tlaloc1 is seen amidst the storm1 clothed in black and bearing on his arm a shield on which are two ik symbols 7plate ,,lxiv1 #cc71 doubtless indicative of the fierceness of the tempest4 ,in front of him is the ,corn god1 bending beneath the pouring rain4 ,on plate #be1 same codex1 lower division1 the storm is again symbolized1 and the ik symbol is present here also4 ,it seems from these facts to be quite certain that the value of the symbol in the codices1 so far as it can be satisfactorily determined1 corresponds in signification with the ,maya name4 ,referring again to ,dr ,seler's theory that the plant-like figures on ,tro4 #ae991 #af99 indicate the freshly extracted heart and the vapor arising therefrom1 the following additional items are noted3 ,he says that in the text the scene below1 or at least these sprouting-plant figures1 are expressed by hieroglyphs #bg-bi1 plate ,,lxviii4 ,his comparison with the so-called heart figures from the ,mexican codices can scarcely be regarded as convincing1 for there is hardly any resemblance4 ,moreover1 he omits to furnish an explanation1 on his theory1 of the fact that some of these rising vapors are crowned with blossoms or fruit 7plate ,,lxiv1 #ca74 ,i think it quite probable that ,dr ,seler1 although not accepting the theory of phoneticism1 has been influenced to some extent by the form of the right-hand character of the glyph shown in plate ,,lxviii1 #bg4 ,this is much like ,landa's o1 and ol in ,maya denotes heart1 etc4 ,according to ,brasseur1 oloh signifies a germ and to germinate2 hokol also has about the same meaning4 ,this furnishes a consistent and appropriate explanation of the figures1 and gives at the same time the phonetic value of the glyph4 ,i have not determined the prefix satisfactorily1 but presume it is some word having ch' or tz' as its chief phonetic element1 which signifies little1 plant1 or something similar4 ,i have not determined the other symbols to which ,seler alludes in this connection1 but some of them1 as may be seen by comparison with other passages1 do not have special reference to the plant-like figures4 ,whether the little sharp-corner square seen in the upper right-hand character of the compound symbols shown in plate ,,lxvi1 #bh and #ee1 and others of similar form1 are to be taken as ik glyphs is yet an undecided question4 ,dr ,seler appears to have excluded them from this category in his paper1 so frequently referred to1 though he subsequently brings them into this relation4 ,but in these places he gives the glyph the signification fire or flame4 ,it is possible that in some of the cases to which he refers he is correct1 as1 for example1 in regard to the figure shown in plate ,,lxviii1 #cj1 from ,dres4 #be1 where it is in the midst of the blaze4 ,if so1 the word equivalent must be kak1 as it is seemingly a variant of ik1 and hence may be supposed to have the k sound4 ,this will agree with his interpretation of plate ,,lxvi1 #bi1 by kinichkakmo2 but in this case we must give ich as the value of the so-called ben symbol4 ,this1 however1 is not so very objectionable1 as there are other places where the chief phonetic element of the ben glyph appears to be i4 ,it is also to be remembered that it is much like ,landa's i4 ,it is likewise true1 as will hereafter be shown1 that the value ben does not appear to hold good where it occurs in combination with other symbols4 ,however1 until a satisfactory rendering of this little four-corner ik 787 symbol in some other place than the fire is found1 ,i am hardly prepared to give full acceptance to ,dr ,seler's supposition4 ,the ,zapotec names are somewhat difficult to bring into harmony with the others4 ,dr ,brinton's solution is as follows3 ,in that tongue we have uii1 air1 wind2 chiic1 breath2 which we may bring into relation with gui2 and we find guiiebee1 wind-and-water cloud 7nube con vient y agua74 ,dr ,seler prefers to derive gui from quii1 fire1 flame1 the notion of which is often associated with wind4 ,it was probably this notion and the fact that the little four-corner ik 787 symbol is sometimes seen in the flame1 which caused this authority to believe the symbol denotes fire1 flame4 ,in the manuscript ,zapotec vocabulary by ,e4 ,a4 ,fuller1 wind is bii4 ,dr ,brinton thinks that ni is the radical of nici1 to grow1 increase1 gain life4 ,he says3 ,laa1 or laala1 is a word of many meanings1 as warmth1 heat1 reason1 or intelligence4 ,the sense common to all these expressions seems to be that of life1 vitality4 ,the form of the ,mexican symbol for the day ,ehecatl 7wind71 shown in plate ,,lxiv1 #cd1 and also of the mouths of the female figures on plates #bf and #bh1 ,troano ,codex1 which are emblematic of the storm1 appear to be taken from the bird bill4 ,the bird1 as is well known1 is a wind symbol with many peoples4 ,it has been so esteemed among several tribes of ,american ,indians1 and also by peoples of the ,old ,world4 ,as nii or ni signifies nose1 beak1 point in ,maya and several cognate dialects1 is it not possible that in this is to be found an explanation of the second ,zapotec name8 ,in this case1 however1 we must assume that the term is borrowed1 as in this language xi or xie is the term for nose4 ,i notice1 however1 that the name for bird is given as viguini and piguiini4 ,if pi 7vi7 is a prefix1 as seems probable from the word for hen1 guitii1 then we have some ground for believing that the first ,zapotec name has the same fundamental idea as the ,mexican symbol4 ,it therefore would seem that it is not difficult to understand the origin of the ,mexican symbol4 ,examining plate #aj1 ,borgian ,codex1 which appears to represent the home of the winds1 we see that1 though mostly furnished with human bodies1 they have bird claws as well as bills4 ,but the origin of the ,maya symbol is more difficult to account for4 ,dr ,seler remarks3 ,it is difficult to determine the original idea of this character4 ,figure #baj our plate ,,lxiv1 #bd and the forms on the reliefs--if we have correctly interpreted these--lead us to think that the wind cross1 or the figure of the ,tau resulting from it1 was the origin of the character4 ,however1 the forms of the ,cod4 ,tro4 are not easily reconciled with this4 ,dr ,brinton#bai-a asserts1 without heeding ,dr ,seler's caution1 that it is the sign of the four directions or four winds--the wind cross--evidently alluding to the sharp-corner square seen in our plate ,,lxvi1 #bh4 ,but he seems to have overlooked the fact that it is never thus represented in the day symbol4 ,moreover1 no satisfactory proof has been presented showing that this form has this signification4 ,seler gives it in some places1 as above stated1 the signification fire1 flame2 and if his interpretation of plate ,,lxvi1 #bi by ,kinich-kakmo be correct1 as ,brinton seems to think it is1 his interpretations are consistent4 ,however1 ,seler's assertion that the forms of the ,cod4 ,tro4 are not easily reconciled with this must be admitted4 ,in the codices this glyph1 as this author remarks1 rather brings to mind the idea of hanging1 often resembling a bunch of grapes4 ,i take for granted the symbol1 when standing for the day1 is not pictorial or ideographic1 but is adopted for its sound value4 ,if this supposition be correct1 then it must be a conventional representation of something the ,maya name of which is ik or that has substantially this phonetic value4 ,the form of the ,mexican symbol1 as above indicated1 shows that in selecting it reference was had to the bird bill1 to which possibly may have been added the idea of blowing forcibly from the mouth1 a common method of indicating wind4 7,see for example the bird-mouth female1 ,tro4 #be;b1 where the ,ik symbol is present47 ,but it seems impossible to find in the symbol any reference to the bird1 bird bill1 or the act of blowing1 or in fact anything indicating1 even by a conventionalized figure1 wind1 air1 spirit1 or breath4 ,hence it is reasonable to conclude that it has been selected only because of the resemblance in sound of the thing it represents to the name ,ik4 ,i would be inclined to believe that the most usual form is the representation of a tooth or two teeth1 the name being used for its phonetic value only1 but for the very troublesome fact that ,i can find no name for tooth in ,maya to sustain this view4 ,if we could suppose it to be a conventionalized ideogram of an insect1 we would obtain the desired sound1 as ,perez explains ikel by bicho1 insecto1 polilla1 gorgojo4 ,it must1 however1 be confessed that none of these suggestions are satisfactory4 ,the following additional references to the bird as a symbol of the wind are appropriate at this point4 ,not only is the day ,ehecatl represented in the ,mexican codices by a bird's head1 but we see a bird perched upon a tree at each of the cardinal points on plate #dd of the ,fejervary ,codex4 ,birds are also perched on three of the four trees representing the cardinal points on plate #fe of the ,vatican ,codex4 ,in speaking of the myths of the ,muyscas1 ,dr ,brinton#bbj-a says3 ,in the cosmogonical myths of the ,muyscas1 this alluding to a certain name was the home or source of light1 and was a name applied to the demiurgic force4 ,in that mysterious dwelling1 so their account ran1 light was shut up and the world lay in primeval gloom4 ,at a certain time the light manifested itself1 and the dawn of the first morning appeared1 the light being carried to the four quarters of the earth by great black birds1 who blew the air and winds from their beaks4 ,the ,javanese also assigned a bird to each of the cardinal points1 doubtless with substantially the same mythological concept4 ,commenting on a passage of the ,popol ,vuh1 in which the name ,voc is mentioned1 the same author#bbj-b says3 ,the name ,voc is that of a species of bird 7,cakchiquel ,vaku74 ,coto describes it as having green plumage1 and a very large and curved bill1 apparently a kind of parrot4 ,elsewhere in the myth 7page #gj7 it is said to be the messenger of ,hurakan1 resting neither in the heaven nor in the underworld1 but in a moment flying to the sky1 to ,hurakan1 who dwells there4 ,this is unquestionably the wind symbolized as a bird4 ,the name for wind in ,malay is bayu1 and ,vayu is a ,wind god in ,hindu mythology4 ,garud1 the ,bird deity of the ,hindu ,pantheon1 who plays such an important rle in the ,mahabharata1 and is so frequently termed therein the foremost ranger of the skies1 is apparently the ,storm god1 the equivalent of the ,maya ,hurukan4 ,we may remark incidentally that a curious coincidence is found in the fact that there appears to be a relation between the wind and monkeys in the mythology both of the ,hindu and of the natives of ,central ,america1 or at least of ,mexico4 ,hanuman1 the ,monkey god1 who plays such an important part in the ,ramayana1 was the son of ,pavana1 the chief ,wind deity4 ,according to ,brasseur1 in his introductory essay to the ,popol ,vuh1 it is stated in the ,codex ,chimalpopoca that the men were1 on a day ,ehecatl1 changed by the wind into monkeys4 ,on what peculiar mythological conception this idea is based ,i am unable to state4 ,,the ,,third ,,day ,maya1 akbal2 ,tzental1 votan2 ,quiche-,cakchiquel1 akbal2 ,zapotec1 gula2 ,nahuatl calli4 ,the form of the ,maya character as given by ,landa is shown in plate ,,lxiv1 #ce2 those usually found in the codices are presented in figures #cf and #cg of the same plate4 ,a slight variation which sometimes occurs in the ,dresden ,codex is given in plate ,,lxiv1 #ch4 ,in figure #ci of this plate circular dots take the place of the teeth4 ,in another variant1 shown in figure #dj1 there is a row of dots immediately below the broken cross line4 ,the forms shown in figures #da and #db are from the inscriptions4 ,as will be seen by comparing figures #cf and #ch with plate ,,lxv1 #fd1 this glyph1 in some of its forms1 resembles somewhat closely the chuen symbol1 but is generally readily distinguished from it by the wavy line across the face and the absence of the little divided oblong at the top1 which is mostly present in the chuen symbol4 ,the lower triangle is usually sharp and extends to the top in the akbal symbol1 while that in the chuen glyph is broad or rounded and does not extend to the top4 ,the signification of the ,maya and ,cakchiquel names1 and also of the ,zapotec1 is night or darkness4 ,the ,tzental name is that of a celebrated hero1 which1 according to ,dr ,brinton1 is derived from the ,tzental word uotan1 heart or breast4 ,this explanation is accepted by ,seler1 as ,bishop ,nuez de la ,vega1 the principal authority regarding this mythological personage1 says that in every province he was held to be the heart of the village4 ,dr ,seler also adds that 'heart of the village' is in ,mexican called tepeyollotl1 and that is the name of the deity of the third day character1 calli 7plate ,,lxiv1 #df74 ,the ,mexican name calli signifies house4 ,the method by which ,dr ,brinton brings this and the ,tzental names into harmony with the idea of darkness or night is as follows3 ,the house is that which is within1 is dark1 shuts out the light1 etc4 ,possibly the derivation was symbolic4 ,votan was called the heart of the nation1 and at ,tlazoaloyan1 in ,soconusco1 he constructed1 by breathing or blowing1 a dark house1 in which he concealed the sacred objects of his cult4 ,in this myth we find an unequivocal connection of the idea of darkness and house4 ,dr ,seler's explanation is substantially the same2 he differs somewhat1 however1 from ,dr ,brinton in regard to the derivation of the word votan 7or uotan71 as he obtains it from the ,maya ol1 uol1 heart1 soul1 will1 etc1 and tan1 in the midst1 also surface1 level1 extent1 front4 ,he concludes1 therefore1 if uo signifies heart1 that uotan denotes the inmost heart or heart of the expanse4 ,it is proper1 however1 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 ,calendar1 above mentioned4 ,in the former he says uotan is from the pure ,maya root word tan1 which means primarily 'the breast1' or that which is in the front or in the middle of the body2 with the possessive prefix it becomes utan4 ,in ,tzental this word means both 'breast' and 'heart4' ,it must be admitted that these explanations are apparently somewhat strained1 yet it is possible they are substantially correct1 as they appear to receive some support from the figures in the ,mexican codices4 ,plate #ge of the ,borgian ,codex1 which is in fact the lower part of the figure on plate #gf1 heretofore alluded to1 although having reference to the underworld1 appears to be in part a delineation of night4 ,the large black figure probably represents night1 the smaller star-like figures denoting stars1 and the large one the night sun1 or moon4 ,the house in the lower right-hand corner1 with the black lining1 is the house of darkness4 ,the wind symbol above the roof indicates relationship with the winds4 ,dr ,seler interprets these star-like figures as sun symbols1 but the number found together on this plate forbids the supposition that they represent suns4 ,moreover1 the association with the dark figure renders it probable that they are here used to denote stars4 ,there is1 however1 a lack in these explanations of a connecting link1 which seems necessary to render them entirely satisfactory4 ,the name appears to be intimately associated with that for serpent2 or perhaps it would be more correct to say that this mythological personage appears to be intimately connected in some way with the serpent4 ,the title of the ,tzental manuscript containing the myth was1 according to ,cabrera1 ,proof that ,i am a ,chan1 which signifies serpent4 ,his chief city was ,nachan1 the house of the serpent2 his treasure house was a cavern4 ,simply designating him by the heart of the nation1 heart of the village1 does not appear to furnish a full explanation of his attributes or characteristics4 ,as the symbol of this day is frequently connected with cloud and rain-storm series1 as in ,tro4 #be;a1 where it appears to be that from which rain is falling1 its signification in these places would appear to be cloud1 which carries with it the idea of shade1 shadow1 and darkness4 ,this being true1 the most likely supposition in regard to the origin of the symbol is1 that it was designed to represent the cloud breaking into drops and falling as rain--in other words1 the weeping cloud4 ,such appears beyond question to be its signification in ,tro4 #be;a and in other places in the same and other codices4 ,this supposition is also consistent with the fact that some of the symbols1 especially those of the inscriptions 7plate ,,lxiv1 #db71 have dots along the broken line1 which may indicate the raindrops into which the cloud is breaking4 ,i am therefore not inclined to accept ,dr ,seler's supposition that it is intended to represent the opening to a cavern1 after the conventional method adopted by the ,mexican artists4 ,it is improbable1 though not impossible1 that the older system may have adopted some features from the younger4 ,moreover1 this supposition on the part of ,dr ,seler is in direct conflict with his statement in the immediately preceding paragraph4 ,he says3 ,it is to be observed as applying chiefly to the manuscripts and the reliefs1 that the two side points which project like teeth from the inner circle of the character could in no wise have signified teeth4 ,such an interpretation is contradicted by the occasional change of their position plate ,,lxiv1 #dg and the fact that they also appear now and then exactly like eyes plate ,,lxiv1 #ci4 ,now the ,mexican cavern symbol1 as shown in his figures and as given in ,peafiel's ,nombres ,geogrficos1 appears to be the open serpent mouth with teeth and fangs4 ,it is therefore more probable that the symbol was derived as above indicated4 ,among the ,indian pictographs given by ,colonel ,mallery#bbc-a as representing clouds are those shown in plate ,,lxiv1 #dc and #dd4 ,an ,ojibwa cloud symbol#bbc-b is shown in plate ,,lxiv1 #de1 in which the circular outline denotes the sky4 ,it seems quite likely that the ,maya symbol is intended to convey precisely the same idea4 ,on the left 7bottom7 of plate #gj1 ,borgian ,codex1 is a curved or arch-like figure somewhat on the same order as those given4 ,it appears to represent the sky--but darkened sky1 indicating night or obscurity4 ,on its upper surface are nine heads1 which probably signify the ,nine ,lords of the ,night4 ,below it is a black figure4 ,on each side are two figures1 the color of the four differing--one blue1 another yellow1 another black1 and the other red4 ,these are probably the regents of the cardinal points4 ,if this supposition be correct1 the symbol is purely ideographic and not phonetic or ikonomatic2 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 ideograph4 ,dr ,seler claims1 as corroborative of his supposition1 that all symbols which are combined with the name of the third character are to be fully explained through the word 'cavern4' ,but it is far more likely that this 7so far as it holds good7 is due to the fact that the symbol is used because of its phonetic value or its chief phonetic element1 ak1 which is the same as the chief element of the ,maya name for cavern--actun1 actan1 aktan 7,henderson1 ,,ms4 ,lexicon74 ,if this supposition be correct1 it may furnish a clue to the name of the deity whose symbol is shown in plate ,,lxiv1 #dh4 ,here the left-hand character is the akbal symbol 7though not complete7 surrounded by a circle of dots4 ,this circle1 ,dr ,seler contends1 often indicates flames which consume the object it surrounds1 or light which emanates from that object4 ,if the whole is but a simple ideogram1 it must be taken1 as a whole1 as indicating a particular mythological personage2 otherwise it is in part phonetic1 or given after the ,mexican rebus method of denoting names4 ,if not a simple ideogram1 this prefix is most probably used in some sense phonetically with reference chiefly to the k sound4 ,the circle of dots is used here probably to indicate the vowel sound u or o4 ,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 character4 ,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 o4 ,hence the inference that there is some relation between this circle and these vowel sounds--this and nothing more4 ,in ,dres4 #af;c is the symbol shown in plate ,,lxiv1 #di4 ,this1 as ,i have shown elsewhere1#bbd-a represents the kukuitz or ,quetzal figured below the text4 ,here are encircling lines of dots1 and in the ,maya name the u sound repeated2 and here also is ,landa's ku4 ,in ,dres4 #dg;c the symbol for the month ,mol is given as shown in plate ,,lxiv1 #ej4 ,here again is seen the circle of dots1 and the vowel appears to hold good in other places4 ,we see it in ,landa's first o4 ,it will also assist us in giving at least a consistent interpretation to the strange character shown in plate ,,lxiv1 #ea1 which occurs repeatedly on plate #ai of the ,tro4 ,codex4 ,in the pictures below are individuals apparently1 and as interpreted by most authorities1 engaged in grinding paint or other substance or in making fire4 ,the right half of the glyph1 including the circle of dots and crosshatching might1 according to the value heretofore given these elements1 be rendered by huck1 to rub1 grind1 pound1 pulverize2 which certainly agrees with the interpretation usually given the pictures below4 ,possibly the whole glyph maybe interpreted by cecelhuchah1 to triturate4 ,while this1 so far as it relates to the left portion of the glyph1 is a mere suggestion1 it agrees with the fact that the ornamented or crossbarred border is found in the symbol for ,cib1 and the three dots with ,landa's e4#bbd-b ,in ,tro4 #aa99;d is the character shown in plate ,,lxiv1 #eb4 ,as the right portion is the upper part of the symbol for chikin1 west 7see plate ,,lxiv1 #ec71 its phonetic value may be a derivative of kuch1 kuchnahi1 kuchah1 to spin1 to draw out into threads4 ,henderson gives chuch as an equivalent4 ,as the subfix in plate ,,lxiv1 #dh1 is the character ,i have usually interpreted by u1 this would give us some of the elements of the name ,kukulcan and not ,itzamna1 as ,seler and ,schellhas suppose4 ,possibly1 however1 the deity represented may be ,baklum-,chaam1 the god adored at ,ti-ho and usually considered1 though without apparent justification1 as the ,maya ,priapus4 ,the somewhat similar character1 plate ,,lxiv1 #ee1 from ,tro4 #ah99;c1 which ,dr ,seler considers synonymous1 is probably essentially distinct1 as it bears a somewhat stronger resemblance to the chuen than to the akbal symbol4 ,in character #ed1 plate ,,lxiv1 from ,dres4 #ag;b1 which denotes the vulture or rapacious bird figured below the text1 it probably indicates the c sound1 as the most reasonable interpretation of the symbol is hchom1 the sopilote 7,perez71 or hchuy1 a hawk or eagle4 ,if the character shown in plate ,,lxiv1 #ed1 is intended to indicate the bird figured below1 and is neither of those mentioned1 it is probably one the name of which begins with ch4 ,the symbol of the month ,zo 7,tsoz or ,zotz7 also contains this supposed akbal glyph1 but in the varied form last above mentioned1 which1 as we have said1 bears a strong resemblance to the chuen symbol4 ,this1 as will be seen by comparing1 bears a very close resemblance to glyph ,,lxiv1 #ed4 ,if phonetic1 we must assume that the ch 7if the interpretation of the former be correct7 has been hardened to z or tz4#bbe-a ,the same character is also found in the symbol for the month ,xul 7see plate ,,lxiv1 #ef1 from ,dres4 #di;c74 ,as ,dr ,seler refuses to accept the theory that the characters are either phonetic or ikonomatic1 he concludes1 in the following words1 that resemblance in the forms of the symbols indicates relationship in the subject-matter3 ,xul signifies the end1 the point2 xuulul1 to end2 xulah1 xulezah1 to bring to an end2 xulub 7that with1 which anything ends71 horns1 or he who has horns1 the devil2 xulbil1 jests1 tricks1 deviltry4 ,we see1 therefore1 that this word contains doubtless a reference to something unholy1 uncanny1 demoniac4 ,to the ,central ,americans the bat was not merely a nocturnal animal4 ,the ,popol-,vuh speaks of a ,zo'tzi-ha1 bat house1 one of the five regions of the underworld4 ,there dwells the ,cama-zo'tz1 the death-bat1 the great beast that brings death to all who approach it1 and also bites off the head of ,hunapu4 ,instead of having to surmise this fancied relation1 ,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 represented4 ,here the ch becomes x 7sh74 ,dr ,seler also calls attention in this connection to the animal figures in ,dres4 #cf;a and elsewhere1 which are represented as plunging down from heaven with torches in their paws1 and fire also issuing from the tassel-like ends of their tails1 which doubtless denote the lightning1 the death-dealing servant of the ,chac4 ,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 symbol4 ,here again the ch sound appears as the chief element of the character4 ,the rain or field deities1 the chacs1 are usually represented in the codices as dog or panther like animals2 and chuac1 the tempest1 and1 according to ,henderson1 chac also1 signifies lightning4 ,but the relation of figures and phonetic value includes also the animal2 chacbolay1 a savage tiger1 a young lion 7,perez72 chacboay1 a leopard 7,henderson72 chacoh1 a leopard2 chacekel1 a tiger1 jaguar2 chac-ikal1 the storm1 the tempest4 ,the similar figures in ,tro4 #cb;c probably symbolize the dry burning season which parches and withers the corn4 ,the word is probably choco1 chocou1 or some related form4 ,,the ,,fourth ,,day ,maya1 kan or kanan2 ,tzental1 ghanan2 ,quiche-,cakchiquel1 k'at 7k'ate1 k'atic1 gatu72 ,zapotec1 guache or gueche2 ,nahuatl1 cuetzpallin4 ,the ,maya symbol of this day is subject to but few and slight variations4 ,the principal forms are shown in plates ,,lxiv1 #eg1 to ,,lxv1 #c4 ,that given by ,landa is presented in plate ,,lxiv1 #eg4 ,the forms in the codices are shown in plates ,,lxiv1 #eh2 ,,lxv1 #a1 #b1 #c1 that with the eye 7,,lxv1 #c7 being the usual form given in ,peresianus2 ,,lxv1 #d represents it as found on the right slab of the ,palenque tablet4 ,the significations of the ,maya word kan are various1 as yellow1 rope1 hamac1 etc1 and1 according to ,dr ,brinton1 the ,tzental ghanan is the same word under a slightly different form4 ,however1 he contends that the original sense is to be found in the ,cakchiquel word k'an1 as given by ,guzman 7in a manuscript work in his possession71 who says it is the name applied to the female iguana1 or tree lizard4 ,this1 it is true1 brings the signification into close correspondence with that of the ,nahuatl term1 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 ,cakchiquel4 ,it is noticeable1 however1 that in the list from ,taylor's ,te-,ika-a-,maui1 presented in the appendix1 lizards are given as symbolic of one of the ,new ,zealand days4 ,illustration3 ,,pl4 ,,lxv ,,copies ,,of ,,glyphs ,,from ,,the ,,codices ,this interpretation1 however1 savors too much of an effort to bring the signification into harmony with the ,mexican name4 ,moreover1 it is difficult to explain the use of the ,maya symbol on this theory1 as it is undoubtedly frequently employed to denote the grain of maize4 ,for example1 it represents the seed from which a corn plant is springing1 as on ,tro4 #bi;b 7see plate ,,lxiv1 #cb72 and one figure in the same division represents a bird plucking it up1 while another shows some small quadruped seizing it4 ,it is also frequently represented in all the codices as on a platter or vessel placed as an offering to some deity1 and is often given a yellowish tint in these places4 ,that the plant which arises from the symbol in these instances is the maize stalk is admitted by ,drs ,schellhas and ,seler1 although they do not seem to recognize the fact that the symbol represents the grain of maize which gives birth to the stalk4 ,however1 ,dr ,seler1 in his subsequent paper above referred to1 concludes that it refers to the seed1 dropping his former interpretation4 ,both seem to recognize the whole glyph as a symbol of the stalk4 ,concerning this1 ,dr ,seler says3 ,indeed1 we see in ,cod4 ,mendoza the maize shoot employed to express the word acatl1 reed4 ,i believe that the character kan repeats the ,mexican idea1 the maize stalk4 ,this explains for us the reason why the character kan1 as above pointed out1 always appears among the sacrifices4 ,i fail to understand why this authority applies the symbol to the stalk1 when it is the fruit1 the ear1 the grain1 which furnishes food1 and may therefore be very properly used as the symbol of food4 ,in plate ,,lxv1 #e1 is presented a copy of one of these corn offerings as found on ,tro4 #i99;b4 ,as the vessel containing the offering appears to be a vase1 pot1 or olla1 it seems improbable that the offering it contains should consist of maize stalks4 ,it is true1 however1 that instances occur1 as on plates #ba-bc1 ,troano1 where the stalk rises from the kan symbols contained in a vessel1 but these are evidently given in a figurative sense1 as the vessel rests on a serpent4 ,but even here there is evidence that the symbol denotes the grain or ear1 and not the stalk1 as in the lower right-hand corner of plate #ba a human figure is represented as feeding a bird with the symbol1 which can not be construed in this instance as representing the stalk4#bbg-a ,ximenes1 who gives the ,cakchiquel name as cat1 says it refers to a net used for carrying maize1 but means lizard4 ,dr ,seler1 referring to this statement1 says he strongly suspects that the ,mexican equivalent of this character has furnished him with this interpretation4 ,he adds further that1 in his opinion1 it has no connection with the ,maya root kan1 kaan1 'rope1' 'cord1' 'mat-cord1' and kan--,quiche-,cakchiquel1 k'an 7gan7--'yellow4' ,he believes the ,maya term is derived from kaanan1 kanan1 which signifies to be superfluous1 overflow1 to abound4 ,dr ,brinton thinks that the ,zapotec guache1 translated by ,seler frog or toad1 is more likely a variant of gurache or gorache1 iguana4 ,it is apparent from these widely different opinions that the signification of none of the names1 save that of the ,mexican calendar--cuetzpallin1 lizard--has been satisfactorily determined4 ,in attempting to ascertain the signification of the names of the day1 exclusive of the ,mexican calendar1 it is best to exclude from consideration at first the signification of the latter1 and allow it to have no influence in arriving at a conclusion4 ,the attempt by ,dr ,brinton to force agreement with the latter appears to be unsatisfactory4 ,i am inclined to agree with ,dr ,seler that the ,maya symbol for the day kan and the ,mexican symbol for tecpatl1 flint1 are based on the same fundamental concept1 if the flint-like symbols on plate #ab of the ,borgian ,codex1 one of which is shown in plate ,,lxv1 #f1 are tecpatl figures2 of this1 however1 there is considerable doubt4 ,seler's opinion is based on those of this type4 ,there can be no doubt that here this spindle-shape figure represents the shooting plant1 the central stock or stem1 or1 what is far more likely1 the seed which gives birth to the plant4 ,although they occupy the position of the stock or stem1 yet from the form1 the fact that some of them have the eye1 and that from them the roots stretch downward1 ,i am inclined to believe they are intended to denote the seed4 ,the kan symbol1 as above stated1 is also represented in the codices as that which gives birth to the plant1 as that from which the sprouting plant springs4 ,it is probable1 therefore1 that it was originally taken from the grain of maize1 which it fairly represents4 ,now it is well known that yellow is one of the primary meanings of kan1 and that the word is closely associated with fruit1 the yellow referring in a large degree to the ripening fruit1 especially of the maize plant4 ,according to ,henderson one signification of kan is ripe1 as fruit1 timber1 and1 according to ,perez1 kankanil is sazon en que las frutas1 aunque no esten maduras por estar las mas tomando el color amarillo4 ,in ,cakchiquel kan 7gan7 signifies yellow1 ripe1 rich4 ,according to ,otto ,stoll1 vuich 7or vuach71 which is almost identical with the ,zapotec name of the day1 is the word for fruit in several of the ,maya dialects4 ,according to the vocabulary of ,cordova1 as given by ,ternaux-,compans1 yellow in ,zapotec is nagache1 and in ,fuller's ,,ms4 ,vocabulary it is na-gutchi1 the na being a prefix signifying thing4 ,the anonymous author1 however1 writes it brechii4 ,we also notice that gold in this language is yache1 probably referring to the color4 ,it is likely1 therefore1 that the ,zapotec name of this day signifies yellow1 ripe1 mature1 referring to fruits1 especially maize4 ,when maize was introduced into ,new ,zealand it was named kanga1 probably after the ,malay tangkai1 the name for an ear of corn4 ,the ,meztitlan name of the day is ,xilotl1 an ear of corn1 or a young maize shoot4 ,these facts seem to show that the symbol has some reference to maize1 and tend to confirm the view expressed above1 that the compound symbol shown in plate ,,lxiv1 #i1 denotes maize bread4 ,the presence of the kan character in the symbol of the month ,cumhu or ,cumku or ,humku 7plate ,,lxv1 #g7 is difficult to explain on the theory that it retains here the signification given it as the symbol of the day ,kan1 whether considered ideographic or phonetic1 unless we suppose the name is incomplete and should have kan added to it4 ,i am somewhat disposed to believe that it is sometimes used alone to denote bread1 and is then to be interpreted by uah4 ,take1 for example1 the figure in ,tro4 #cj;d4 ,here we see a dog seated on a kan symbol1 with the same symbol taking the place of the eye4 ,as pek is dog in ,maya and pecuah the tortilla or bread of maize1 and the compound glyph in plate ,,lxiv1 #i1 is in the text1 this may be an instance of the true rebus method of representing a word4 ,another instance of a similar character will be given under the day ,caban4 ,possibly the kan glyph in the month symbol may have there the signification uah4 ,the fact must be borne in mind that this character1 as before stated1 is often1 and perhaps most frequently1 used1 except where it indicates the day1 merely as the symbol of corn or maize4 ,as an example1 take the compound character shown in plate ,,lxv1 #h1 from ,tro4 #cc;c4 ,in the picture under the text is the ,corn god represented with the dead eye and bound with cords2 above his head is a dog-like animal bearing burning torches4 ,this representation1 taken in connection with what is seen in the other divisions of the plate1 appears1 as heretofore stated1 to denote the burning drought of summer1 which is destroying the maize crop4 ,as the right portion of the compound character is the cimi symbol1 probably representing death1 the whole character very likely indicates the dying corn4 ,i have not found any combination where the rendering of the symbol by kan proves satisfactory4 ,in fact1 with the exception of the kan-imix combination heretofore mentioned1 kan is very seldom combined with other glyphs1 there being only some two or three in the ,tro4 ,cod41 and three or four in the ,cortesian ,codex4 ,it appears1 however1 a number of times in combination in the ,dresden ,codex1 but as yet ,i am unable to interpret any of them satisfactorily4 ,,the ,,fifth ,,day ,maya1 chicchan2 ,tzental1 abagh2 ,quiche-,cakchiquel1 can2 ,zapotec1 ci1 ziie or guii2 ,nahuatl1 cohuatl4 ,the forms in which the symbol of this day appears are various and sometimes widely divergent4 ,the principal ones are shown in plates ,,lxv1 #i to #bj4 ,the form given by ,landa is seen at #i2 that most common in the ,codex ,tro4 at #aj4 ,other forms which frequently occur are shown at #aa-ac2 those shown at #ad-af are from the ,troano ,codex4 ,some unusual forms which vary widely from the typical glyph are given at #ag-bj4 ,the change of a symbol to the face form1 as seen in this instance at ,,lxv1 #ae-af1 does not appear to have any significance4 ,the chief element of this character is the circular spot in the right portion1 usually bordered by a double line and little square blocks1 with the interior generally crosshatched4 ,as the crosshatching is also found in the symbol for the month ,pax 7plate ,,lxv1 #bb71 it is probable1 if phonetic1 that this characteristic denotes the x 7sh7 or ch sound4 ,as a similar marking is frequently present on the serpent figures in the codices 7plate ,,lxv1 #bc71 it is possible that its signification is chan1 serpent1 or it may refer to some real or mythological characteristic4 ,the signification of the names of this day1 except that of the ,nahuatl calendar--cohuatl1 serpent--appears to be uncertain4 ,perez says the word chicchan can be explained only by considering it to be incorrectly written for chichan1 little4 ,henderson in his lexicon writes it chichan1 and gives as the meaning of the word1 new1 young1 as chichan u1 the new moon4 ,dr ,seler first suggested that the first part of the name might be derived from the root chi1 chii1 mouth1 to bite1 and hence that the signification might be the biting serpent4 ,however1 he subsequently concluded that the proper interpretation is a sign marked or taken1 from chich1 a sign or mark1 and ch'aan1 something taken or carried away4 ,dr ,brinton thinks there is much less difficulty in construing it as chich1 strong or great1 and chan1 the generic ,tzental term for serpent4 ,the generic term for serpent in the ,zoztzil is cham4 ,dr ,seler does not attempt an explanation of the ,tzental term1 but ,dr ,brinton says that it means in that dialect and in ,cakchiquel1 luck1 fate1 fortune4 ,this1 he says1 is identical with the ,zapotec ci1 zii1 and guii1 and1 as he finds evidence that the serpent is mentioned as an animal whence portents were derived by the ,zapotecs1 thinks this furnishes the connecting link with the signification in other calendars4 ,this explanation is so circuitous1 and in fact strained1 as to render it unsatisfactory4 ,a study of the symbol with reference to its origin may perhaps furnish some aid in arriving at the true signification of the name4 ,as will be seen by reference to the various forms of the symbol1 the bordering of the circular inclosed space appears to be more permanent than the inner markings4 ,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 ,,lxv1 #af-ah1 and even in one of these 7,,lxv1 #ah7 they appear4 ,on the other hand1 the markings in the inclosed space are varied1 and in some instances1 as ,,lxv1 #aa1 are omitted altogether4 ,it would seem1 therefore1 from this that the bordering was considered the essential element of the glyph4 ,from what1 then1 is the symbol taken8 ,if we turn to ,dresden #be;c1 we see in the priest's robe1 in all probability1 that from which the symbol was derived4 ,here we have the inner crosshatching and the little dark blocks or squares around the border4 ,the same pattern is seen also on ,tro4 #af99;b and c1 and on the female dresses1 same codex1 #bj99;c and d4 ,on the latter1 in some cases1 is the waved line seen in the unusual forms of the day symbol shown in plate ,,lxv1 #ag1 #ah1 and #ai4 ,other examples could be referred to1 but attention is called only to one more1 viz1 the curtain-like articles exhibited on ,tro4 #bi99;b1 where we see not only the inner crosshatching and bordering blocks1 but on the side borders the precise marking of the day symbol shown in plate ,,lxv1 #ag4 ,as chi1 chii1 signifies not only mouth1 but also limit1 border1 margin1 shore1 and especially the skirt or loose edge of a garment1 the relation of the symbol to the name of the day is obvious4 ,it is used here for its phonetic value--chi4 ,as chii signifies to bite1 prick1 to sting as a serpent1 and chan denotes serpent1 the true explanation of the name of the day would seem to be the biting or stinging serpent4 ,this will perhaps justify us in supposing that where the symbol is found on a serpent it must have reference to this characteristic4 ,i had not observed when the above was written that ,brasseur had expressed substantially the same view in regard to the origin of this symbol4 ,,the ,,sixth ,,day ,maya1 cimi2 ,tzental1 tox2 ,quiche-,cakchiquel1 camey2 ,zapotec1 lana2 ,nahuatl1 miquiztli4 ,landa's symbol for this day is shown in plate ,,lxv1 #bd4 ,the usual form in the ,codex ,tro4 and ,cortesian ,codex is given in ,,lxv1 #be2 it is varied frequently by an extension of the line from the mouth1 somewhat as in symbol #bh of the same plate1 which is the usual form in the ,dresden ,codex4 ,a variation of this is seen at #bi1 which seems to have given rise to the unusual form shown in #ca4 ,a radical variation is that given at #bg4 ,the symbol of the ,death god1 #bf and #cj1 is sometimes1 though rarely1 substituted as the symbol of this day4 ,the closed or dead eye and prominent teeth1 as seen in the usual forms1 show very clearly that the symbol is simply a conventional representation of the naked skull4 ,the form shown at #bg1 however1 is more difficult to account for2 reference to it will be made farther on4 ,the ,maya1 ,quiche ,cakchiquel1,,tn-#b and ,nahuatl terms signify death4 ,the ,tzental name tox1 however1 presents a difficulty not readily overcome in order to bring its signification into harmony with that of the others4 ,dr ,seler does not attempt an explanation in his paper on the meaning of the day names1 and in his subsequent article fails to reach any settled conclusion4 ,dr ,brinton thinks it means something 7as a human head7 separated1 sundered1 cut off2 hence tox-oghbil1 the ax or hatchet2 q-tox1 to split1 divide1 cut off4 ,in this1 he holds1 it agrees precisely with the ,zapotec lana1 which1 he says1 the ,zapotec vocabulary renders a separated thing1 like a single syllable1 word1 or letter4 ,dr ,seler's interpretation of the ,zapotec name is wholly different1 as he says that the most natural of the various significations given is1 in his opinion1 hare2 pela-pillaana1 liebre animal2 too-quixe-pillaana1 or pella-pillaana1 red para liebres4 ,i observe1 however1 that in ,fuller's vocabulary gu-lana is to steal4 ,other significations are name1 flesh1 secretly1 etc4 ,the proper interpretation of the ,zapotec name therefore appears to be very doubtful4 ,in ,cordova's vocabulary1 as given by ,ternaux-,compans1 fleche is given as the meaning of quii-lana4 ,in ,tzotzil gtox signifies to split1 break off1 break open1 to chop4 ,in ,maya we have tok2 which1 as a substantive1 ,perez explains by pedernal1 la sangria2 as a verb it signifies to bleed1 let blood4 ,in this dialect tox denotes to drain1 draw off liquor1 spill1 shed4 ,the usual form of the ,mexican symbol for this day is shown in plate ,,lxv1 #cb4 ,it is also a naked skull4 ,like ,dr ,seler1 ,i am compelled to admit that ,i can give no satisfactory suggestion as to the origin of the form shown in plate ,,lxv1 #bg4 ,according to ,colonel ,mallery1#bcb-a one sign among the ,indians for knife is to cut past the mouth with the raised right hand1 which1 if figured1 would probably bear some resemblance to the marks on this symbol4#bcb-b ,,the ,,seventh ,,day ,maya1 manik2 ,tzental1 moxic2 ,quiche-,cakchiquel1 queh2 ,zapotec1 china2 ,nahuatl1 mazatl4 ,the symbol for this day1 shown in plate ,,lxviii1 #ca1 is without any change worthy of notice1 the only difference observable being a greater or less degree of perfection with which it has been drawn by the aboriginal artist4 ,it is found1 however1 in various combinations where it is subject to variation in form1 if these in truth be intended for this symbol4 ,as ,brasseur de ,bourbourg has suggested1 this appears to have been taken from the partially closed hand1 where the points of the fingers are brought round close to the tip of the thumb4 ,whether intended to show the palm or back outward is uncertain1 though apparently the latter4 ,the nearest approach ,i find among the ,indian signs figured by ,colonel ,mallery is that denoting little1 diminutive1 small4 ,but the position of the hand in the symbol appears to indicate the act of grasping2 either signification gives ch as the chief phonetic element of the ,maya word chan and chichan1 signifying little1 and chuc1 chucah1 to grasp1 to seize 7alcanzar1 asir1 prender1 ,perez72 or chuuc1 to take1 grasp1 catch1 seize1 ,henderson4#bcb-c ,it would seem from this that if the symbol is phonetic in any sense1 the chief element of the word indicated is ch4 ,the supposition by ,drs ,schellhas and ,seler that this symbol sometimes contains the elements of the sign of the four winds or wind cross1 appears to be without any real foundation4 ,the partial cross-shape figure in it is merely the conventional method of drawing the opening between the fingers1 and would be just as correctly given as an oval as an inverted tau4 ,as this interpretation of the symbol is quite different from that given by other writers1 some evidence to justify it is presented here4 ,attention is called first to the symbol for west1 shown in plate ,,lxiv1 #ec4 ,the lower portion is the recognized symbol for kin1 day or sun1 and the upper portion is beyond question the manik character4 ,as chikin is the ,maya name for west1 we are justified in assuming that here at least this manik symbol is to be interpreted by chi1 and is in some sense phonetic4 ,as china is the ,zapotec name of the day1 and signifies deer1 and chigh is the ,zotzil name for deer1 it is probable that the symbol preserves the old name1 while in ,maya this old name has been supplanted for some reason1 or through some linguistic process1 by manik4 ,dr ,seler calls attention to the character shown in plate ,,lxviii1 #cb1 from ,dres4 #ac;c1 which is repeated in the form ,,lxviii1 #cc1 on plate #ba;b4 ,that this refers to the deer figured below must be admitted1 as this is clearly shown by the relation of the characters in the adjoining section to the animals figured below the text4 ,henderson 7,,ms4 ,lexicon7 gives xolke as the male deer4 ,if this could be considered substantially equivalent to cholceh in sound1 our manik symbol would retain its value4 ,the objection to this supposition is that the figure is probably intended for a doe instead of the male4 ,brasseur gives chacyuc as the name applied to a small species of deer4 ,it is true these interpretations leave out the numeral prefix2 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 it4 ,be the word what it may1 two conclusions maybe relied on3 ,first1 that it alludes to the deer1 and1 second1 that one of its chief phonetic elements is ch4 ,the character shown in plate ,,lxviii1 #cd1 from ,tro4 #aa99;b1 has probably the same element in its phonetic equivalent1 for the ,maya verb hax 7haxnahi71 to twist or turn by rolling the thing between the palms of the hand2 make cord used for muslin or cloth1 etc1 gives substantially this phonetic equivalent4 ,the character shown1 in plate ,,lxviii1 #ce1 from ,dres4 #aj;b1 is referred to by ,seler as indicating an offering to the gods4 ,in this he is possibly correct4 ,as tich1 in ,maya1 signifies an offering1 a sacrifice1 and tich 7tichah7 to offer1 present1 etc1 it is probable that in this instance also the manik symbol retains ch1 as its chief phonetic element4 ,however1 ,i am inclined to believe it refers to the collecting or gathering of the ripened fruit4 ,in this case the prefix must be understood as a determinative indicating piling or heaping up1 putting together or in a heap1 or storing away4 ,of the ,maya words indicating this operation1 we note the following3 ,cic 7cicah71 hich1 and hoch1 each of which has ch or c as its chief consonant element4 ,this interpretation agrees very well with the fact that here1 as elsewhere1 a date is to be taken into consideration4 ,on such a date1 at such a time1 the cacao is to be gathered1 is to be harvested and stored away4 ,students of these codices1 in their attempts at interpretation1 appear1 as a general thing1 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 interpretation4 ,the symbol which follows immediately to the right1 shown in plate ,,lxviii1 #cf1 may be rendered cacau1 the cacao1 as the duplicated comb-like character is ,landa's ca4 ,as the ,quiche-,cakchiquel1 ,zapotec1 and ,nahuatl names all signify deer1 the difficulty in bringing all into harmony lies in the ,maya and ,tzental names4 ,dr ,seler's explanation is substantially as follows3 ,that the word manik is from the root man or mal1 which signifies to pass quickly2 manik may therefore mean that which passes by1 that which is fleeting4 ,dr ,brinton gives the same explanation1 and concludes that the deer is referred to metaphorically4 ,in regard to the ,tzental name moxic1 ,dr ,seler suggests that it may be founded on the root max1 from which is derived maxan1 swift4 ,dr ,brinton objects to this derivation1 as maxan with the signification swift is from ma1 not1 and xan1 slow1 tardy1 and suggests that the name is probably a corruption of the ,nahuatl mazatl4 ,however1 it may be stated in favor of ,seler's explanation1 that ,henderson gives moxan1 quickly1 shortly1 without hindrance1 which is apparently another form of maxan4 ,dr ,seler1 however1 concludes1 from a study of the relations in which the character is found in the codices1 that it is the symbol of offering1 of sacrifice1 the deer being esteemed the animal most appropriate for this purpose4 ,henderson says manik signifies calm1 evidently considering it to be formed of ma1 negative1 and ik1 wind4 ,it is evident1 therefore1 that the authorities are at sea in regard to the signification of the ,maya and ,tzental names4 ,if the symbol is used1 as ,seler claims1 to indicate offerings or sacrifices1 this may be readily explained on the supposition that it is used ikonomatically because of the phonetic value ,i have assigned it2 but otherwise it is difficult1 if not impossible1 to see any relation between the symbol and the name given it4 ,so far ,i have found it used in no place1 in combination1 where the value manik will give a satisfactory interpretation4 ,the following additional renderings are added here as tending to confirm the phonetic value assigned the manik character4 ,the character shown in plate ,,lxviii1 #cg1 is from ,tro4 #bj99;c1 where it is repeated four times4 ,the figures below the text show women in the act of sprinkling or pouring water on children4 ,whether this be considered a religious ceremony or not1 it is probably intended to denote purifying or cleansing1 and not baptism in the modern acceptation of the term4 ,as choah1 according to ,perez1 signifies to cleanse1 purify1 scour1 and choich to clean1 scour1 or wash the face1 we have therein a quite appropriate interpretation of the symbol4 ,the presence of the cardinal-point symbols renders it probable that the scene refers to a religious ceremony of some kind4 ,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 here4 ,on ,tro4 #cd99;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 seen4 ,over each is the character shown in plate ,,lxviii1 #ch4 ,this is evidently an incomplete manik symbol4 ,as the supposed aspirate sign is present1 it is probable that hooch1 to pare off1 to scrape1 or hoochci1 to pare off1 or scrape the hennequin1 will furnish an appropriate rendering4 ,,the ,,eighth ,,day4 ,maya1 lamat2 ,tzental1 lambat2 ,quiche-,cakchiquel1 canel or kanel2 ,zapotec1 lapa or laba2 ,nahuatl1 tochtli4 ,the various forms of the symbol of this day are shown in plates ,,lxv1 #cc to #cg1 and ,,lxviii1 #ci-dj4 ,that given by ,landa is seen in ,,lxv1 #cc2 it is also found very frequently in the codices as ,,lxv1 #cd4 ,the three other forms found in the codices are shown in ,,lxv1 #ce1 #cf1 #cg4 ,the form on the ,palenque ,tablet is given in ,,lxviii1 #dj2 that of the ,tikal inscription is similar to ,landa's figure1 if we are correct in our determination1 of which there is some doubt1 as the dots are effaced4 ,a comparison of plate ,,lxv1 #cf1 with the symbol of the day ,ahau1 shown in ,,lxviii1 #e1 leads at once to the impression that the former was derived from the latter1 and that1 if in any sense phonetic1 the equivalents of the two are closely related4 ,as will be shown hereafter1 the ,ahau symbol has l as its chief phonetic element1 if it be considered in any sense phonetic4 ,we should therefore expect to find1 in the verbal equivalent of this ,lamat symbol1 l as a prominent element4 ,in the form shown at ,,lxv1 #cc1 it would seem that we see an effort to intimate by the character itself the presence of the b element4 ,that the symbol shown in plate ,,lxv1 #ch1 has b as its chief element is shown elsewhere4 ,it is possible1 therefore1 that this ,lamat symbol had no original signification purely its own1 but that it is a composite derived from the ,ahau1 and what ,i have termed the b symbol4 ,without anticipating the proof that the ,ahau symbol has l as its chief phonetic element1 ,i call attention to the fact that it is the upper character in the symbol for likin1 east 7plate ,,lxviii1 #ab74 ,as the lower character is the well-known symbol for kin1 day or sun1 we must assume that the value of our ,ahau1 in this case at least1 is li4 ,as another suggestion1 ,i would add that it may have been derived from a figure used in some game4 ,as the figure is usually divided into apartments or cells1 most of which inclose a dot1 the ,maya word lem1 lemah1 meter1 encajar1 poner dentro1 introducir 7,perez71 would not inappropriately express the idea4 ,its use as a day symbol would then be simply for its phonetic value4 ,this is based1 of course1 on the derivation4 ,i suggest below4 ,nevertheless it must be admitted that these are but mere guesses4 ,in his article so frequently referred to ,dr ,seler has little to say in regard to the signification of the names of this day4 ,he remarks that the word kanel is given by ,ximenes--with what authority ,i know not--with the signification 'rabbit1' thus corresponding to the ,mexican name for this character 7,tochtli74 ,he says he is unable to interpret the words lambat and lamat4 ,in his subsequent article he interprets the ,zapotec word by to divide1 to break into pieces1 and remarks that the concept of something divided1 broken in pieces1 lies at the foundation of the delineation of this day character is also proved by the ,maya hieroglyph for the same see plate ,,lxv1 #cc and #cf1 in which something divided or broken up is undoubtedly indicated4 ,he adds that perhaps also the terms lambat and lamat1 used in ,tzental-,zoztzil and in ,maya for the day character1 and which are hardly explainable from the well-known ,maya1 are derived from the ,zapotec word lapa4 ,dr ,brinton's explanation is as follows3 ,the ,maya lamat is evidently a shortened form of the ,tzental lambat1 which is composed of lam1 to sink into something soft 7hundirse in cosa blanda1 like light loam71 and bat1 the grain1 the seed1 and the name refers to the planting of the crops4 ,the ,quiche-,cakchiquel kanel is the name of the ,guardian of the ,sown ,seed1 probably from kan1 yellow1 referring to the yellow grains or maize4 ,the ,zapotec lapa or laba means a drop1 and a crown or garland2 here probably the latter1 in reference to the products of the fields4 ,the rabbit1 in ,nahuatl1 is the symbol of ease and intoxication4 ,thus1 while ,dr ,brinton explains the name by sinking in the mud or soil1 ,brasseur explains it by sinking in the water4 ,it is much more likely that the ,maya name is but a modification of lemba1 which1 as a verb1 according to ,henderson1 signifies to flash1 to shine1 etc2 and as a noun1 according to ,perez1 resplendor1 brillo1 relampago4 ,i have no ,tzental vocabulary at hand1 but observe that in the closely allied ,zoztzil1 relampagear is given as the equivalent of lemlaghet4 ,it is a coincidence worthy of a passing notice that in ,hawaiian lama and pu-lama signify a torch2 au-lama1 to give light2 malama1 light from the sun or moon2 in ,samoan1 lama1 the candle-nut tree1 and a torch made of the nuts2 in ,tonga1 mama1 light1 a flambeau2 ,new ,zealand1 rama1 candle1 light2 ,tahaitan1 rama1 a torch4 ,it is somewhat singular that ,dr ,brinton1 after his interpretation of the ,maya name of the fourth day heretofore given1 should in this instance derive kanel--the ,quiche-,cakchiquel name of this day--from lean1 yellow1 referring to the yellow grains of maize4 ,however1 it is quite probable that the reference to the color in this explanation is correct4 ,the traditions of the ,indians in which the rabbit is brought into relation with the sun are well known4 ,dr ,brinton has shown in his work on ,american ,hero ,myths that the ,rabbit or ,great ,hare in the ,algonquian myths symbolized light4 ,he remarks in ,the ,lenape and their ,legends that-- ,the familiar ,algonkin myth of the ,great ,hare1 which ,i have elsewhere shown to be distinctively a myth of ,light1 was also well known to the ,delawares1 and they applied to this animal1 also1 the appellation of the ,grandfather of the ,indians4 ,like the fire1 the hare was considered their ancestor1 and in both instances the ,light was meant1 fire being its symbol1 and the word for hare being identical with that of brightness and light4#bcf-a ,it is possible that the ,mexicans selected the rabbit for this day as a known symbol of light1 thus bringing it into correspondence with the signification of the day names of the other calendars4 ,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 direction4 ,it is therefore quite probable1 from what has been shown1 that the ,maya1 ,tzental1 and ,quiche-,cakchiquel names refer to light1 flame1 or the lightning flash1 and that the rabbit was selected because of some mythological relation it was supposed to bear to the sun1 or light4#bcg-a ,as this character is seldom found in combination1 or used otherwise than as a day symbol1 it is probable that the signification is represented by some other symbol1 or is not referred to in the text4 ,,the ,,ninth ,,day ,maya1 muluc2 ,tzental1 molo or mulu2 ,quiche-,cakchiquel1 toh2 ,zapotec1 niza or queza2 ,nahuatl1 atl4 ,there are but few and slight variations in the form of the symbol of this day4 ,that given by ,landa is shown in plate ,,lxv1 #ci4 ,the usual forms in the codices are seen at #dj-db of the same plate4 ,symbol #dc1 which is an important variation1 is from the ,cortesian ,codex4 ,the addition of the little circle and loop in example ,,lxv1 #dc1 from the ,cortesian ,codex1 is important1 as it possibly indicates that the simple forms given in plate ,,lxv1 #dj-db1 are incomplete1 and may be a slight indication of phoneticism4 ,if the latter supposition be correct1 it is probable that in this additional feature we find the element 'c of the word4 ,it is one of the characteristics of the manik symbol1 which1 as heretofore shown1 has1 in some instances at least1 ch as one of its phonetic elements1 whether considered truly phonetic or not4 ,this clue1 if followed up1 appears to furnish an explanation of some other characters in which the little circle and loops are found4 ,for example1 the character shown in plate ,,lxv1 #dd 7,dres4 #b 7#de7;b and c71 apparently refers to the act of sewing or stitching indicated by the pictures below the text4 ,as the circle and loops form an important part of the character1 it is probable that c or ch is the chief or prominent element of the word4 ,it is possible therefore1 that chuyah1 to sew1 or some derivative thereof1 would be a proper rendering4 ,the glyph shown in plate ,,lxv1 #de1 from4 ,tro4 #aa99;c is a duplication of ,,lxv1 #dd4 ,as the appendix1 as shown elsewhere1 probably has ah1 ha1 or hal as its phonetic equivalent1 we have1 as the elements of the word represented by the whole glyph 7omitting the prefix71 ch'-ch'ah4 ,as choch 7chochah71 ,perez1 and chooch 7choochah71 ,henderson1 signify to loosen1 untie1 disunite1 detach1 this may be the true interpretation of the symbol4 ,the presence of the eye in a symbol appears1 as a rule1 to have no special significance1 as is shown by its presence sometimes in the symbols for the days chicchan and oc4 ,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 symbol4 ,before attempting to trace the symbol of the day in its combinations with other characters1 with a view of ascertaining its original signification1 reference will be made to the signification of the day names in the different calendars4 ,the signification of the ,nahuatl word atl is water2 the ,zapotec names are also words for water4 ,tohil was the name of the principal ,quiche deity1 and appears to have been the god of thunder and rain1 and1 as ,seler presumes1 was the representative in these nations of the ,maya ,chac and ,mexican ,tlaloc4 ,according to ,brasseur1 toh signifies a heavy or sudden shower or thunder shower4 ,drs ,seler and ,brinton both derive the ,maya and ,tzental names from the radical mul or mol1 to join together1 collect1 heap up1 and suppose it refers to the gathering together of the waters 7that is1 the clouds7 in the heavens4 ,this brings the signification of these two names into harmony with that of the names of the other calendars1 and is probably a correct interpretation4 ,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 satisfactorily4 ,the compound character shown in plate ,,lxv1 #df1 is from ,dres4 #af;c4 ,judging by the evident parallelism of the groups in this division1 this character is the symbol of the bird figured below the text4 ,in this picture is easily recognized the head of the parrot4 ,as moo is the ,maya name of a species of parrot 7the macaw71 and the circular character of the glyph is like the symbol for muluc1 except that the circumscribing line is of dots1 we may safely accept this term as the phonetic value4 ,the fact that the small character is double1 as is the o in the word1 is another indication that the rendering is correct1 and probably accounts for the circle being of dots4 7,see above under akbal47 ,this interpretation appears to be further supported by the form of the symbol for the month ,mol as found at ,dres4 #dg;c4 7,see plate ,,lxiv1 #ej47 ,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 ,dres4 #g;c1 one of which is shown in plate ,,lxv1 #dg4 ,as the inclosing line of dots appears in some cases 7but not all1 for in some instances o or u appears to form the chief phonetic element7 to indicate mo or mu1 it is possible that this glyph may be properly interpreted by muhul1 a gift1 dower1 present1 or to present a gift or dower1 to offer a present4 ,hence the whole character shown in plate ,,lxv1 #dg1 may be interpreted to make a gift of cacao4#bch-a ,the usual form of the ,mexican symbol of this day is shown in plate ,,lxv1 #dh1 the leaf-like portion being blue in the original to indicate water4 ,in regard to the origin of the character1 ,seler remarks3 ,if the ,maya character agrees with the ,mexican 7atl71 we must look upon it as a water vessel4 ,yet after a number of illustrations and references he declares3 ,i by no means affirm that the vessel is expressed by the form of this character4 ,the form seems to me to express rather the water drop4 ,it is more likely that it represents a little circular hillock1 seen from above1 or something of that nature surrounded by a ring1 as the significations given the ,maya word mul are hillock1 heap1 mound1 mountain1 ants' nest1 etc4 ,however1 if ,henderson is correct in giving as one of its special meanings out of many one1 its origin may readily be seen4 ,that it was taken from some object which could be designated by the word mul or mol may confidently be assumed4 ,hence the symbol is used for its phonetic value as a day character and not with any reference to the object represented4 ,the little circle and loops seen in plate ,,lxv1 #dc1 from the ,cortesian ,codex #cj;b1 are probably1 as heretofore stated1 introduced to give the c sound4 ,dr ,brinton suggests that it represents one thing in another of the same kind1 with a reference to collecting together or heaping up4 ,,the ,,tenth ,,day ,maya1 oc2 ,tzental1 elab2 ,quiche-,cakchiquel1 tzi2 ,zapotec1 tella2 ,nahuatl1 itzcuintli4 ,the symbol of this day as given by ,landa is shown in plate ,,lxv1 #di4 ,this is substantially the usual form found in the codices as given in ,,lxv1 #ej1 #ea1 #ee1 the first two being usual in the ,troano1 ,cortesian1 and ,peresian codices1 and #ee in the ,dresden4 ,in a few instances1 as ,tro4 #ab;a and #ab;c1 it assumes the face form #eb4 ,the face form shown at #ed occurs in the ,dresden ,codex1 as do the variations seen at #ec and #ef4 ,dr ,seler and ,brasseur contend that the forms shown in plate ,,lxv1 #eb and #ed1 make it evident that the broken line1 which is the chief characteristic of the glyph1 is intended to represent1 or rather is derived from1 the ear of the dog4 ,this1 ,seler says1 is frequently represented in the ,mexican codices1 and also many times in the ,maya manuscripts1 with the tip of the ear torn away4 ,to illustrate this1 he presents several figures of dog's heads1 one of which is shown in our plate ,,lxv1 #eg4bci-a ,there would seem to be some foundation for this supposition1 yet there are difficulties in the way of its acceptance which appear unsurmountable4 ,the first of these is that it furnishes no explanation or clue to the relation between the symbol and the ,maya or ,tzental name4 ,second1 it does not appear to have been used in any instance as the symbol of the dog1 which seems to be a fatal objection1 if it is assumed to be merely ideographic4 ,third1 it renders only more difficult any explanation of the character shown in plate ,,lxv1 #eh1 which is of such frequent occurrence in all the codices4 ,if a satisfactory interpretation of this glyph could be found1 it would assist greatly in deciphering the codices4 ,i am rather inclined to think it is a sign of repetition--as repeat thrice4 ,if there were some word for ear which could be connected with oc or elab1 then we might suppose the symbol to be used phonetically4 ,however1 as this can not be found1 some other explanation must be sought4 ,the ,nahuatl and ,quiche-,cakchiquel names are the ordinary terms in these languages for dog1 and the ,mexican symbol for the day is the head of a dog4 ,dr ,seler does not attempt to explain the ,tzental name1 and merely suggests that the ,maya word oc1 foot1 footprint1 track1 and as a verb1 to enter1 to go into1 may have been adopted by the priests as expressing a prominent characteristic of the dog4 ,dr ,brinton is inclined to derive the name oc from the verb ocol1 oclah1 to steal1 to rob1 rather than from ocol1 to enter1 supposing it to have been selected as indicative of another characteristic of the dog4 ,this he believes also to be the signification of the ,tzental term elab4 ,this it seems to me is again reversing the order1 unless we assume that the ,quiche tzi and ,mexican itzcuintli are the older terms4#bdj-a ,dr ,brinton says that according to ,bartolom de ,pisa the ,zapotec name signifies dog1 though he does not find it with this meaning in the vocabularies4 ,dr ,seler1 however1 obtains the signification dog for this name by supposing that it is derived from tee-lao1 mouth downward1 referring to some myth of a dog representing the lightning1 or lightning demon1 as falling or plunging downward from the sky in certain figures of the codices4 ,this1 ,dr ,brinton says1 seems strained1 which may also be said of the explanations of the ,maya name4 ,the symbol of the dog as found in the ,dresden ,codex 7#ac;c71 and as admitted by ,dr ,seler1 is shown in plate ,,lxv1 #ei4 ,the same symbol is found in the same codex1 #ba;b4 ,now1 ,i think it possible to show1 with a considerable degree of certainty1 what is the chief phonetic element of this symbol1 at least of its first or left-hand character4 ,in plate ,,lxv1 #fj1 from ,tro4 #bb99;a1 is seen 7omitting the prefix7 substantially the symbol that ,landa interprets le1 the lasso1 and also to lasso4 ,as the lower character is his e1 we may take for granted that the upper portion indicates the l sound2 further evidence of this1 however1 will be presented under the twentieth day4 ,as this is followed by the symbol seen in plate ,,lxv1 #fa1 which refers to the turkey 7kutz or cuitz71#bdj-b and the figure below the text shows a snared turkey1 the interpretation appears to be appropriate4 ,turning now to ,dres4 #dd 7l7c1 we notice in the picture below the text the compound glyph shown in plate ,,lxv1 #fb4 ,immediately below it is the figure of a fish1 which the two individuals represented are trying to catch in a seine4 ,as this contains the same elements as #fa 7plate ,,lxv71 reversed1 the phonetic value should be tz'c4 ,referring to ,perez' ,lexicon1 we find that tzac is a fish so named2 ,brasseur says1 a little fish resembling a sardine which inhabits the senotes4 ,now these give tz' as the chief phonetic element of the left character of the dog symbol 7,,lxv1 #ei71 which is also the consonant element of the name for dog 7tzi7 in the ,tzental1 ,cakchiquel1 and most of the ,maya dialects1 though not of the ,maya proper4 ,this furnishes a consistent and appropriate rendering of the left portion of the symbol4 ,although the symbol for the mouth ,kankin 7,,lxv1 #fc7 presents a difficulty1 it is possible some other name was applied to this month of which tz was a leading element2 ,yaxkin is sometimes written with the prefix ,dze4 ,as och is the ,maya name for the male fox1 and oquil or ocquil is the name in ,tzental and ,tzotzil for wolf1 it is possible the ,maya name may have been derived from one of these4 ,moreover1 it is worthy of notice that foot in ,tzotzil is written oquil as well as oc4 ,i was at first inclined to adopt ,dr ,seler's suggestion that the distinguishing feature of the symbol might have been taken from the dog's ears as given in the codices4 ,however1 a more thorough examination leads me to doubt this suggestion4 ,the little black clots or blocks on the bent line appear here1 as in the chicchan symbol1 to be the most prominent and essential elements of the symbol4 ,as they do not appear in the ear figures1 it seems impossible that the character should have been derived from these figures4 ,it is more likely that they represent the knots on a string or cord2 and this supposition appears to be sustained by the fact that the ,maya word hok1 according to ,brasseur1 signifies a knot1 hook2 and hokal to be knotted1 formed of knots4 ,perez says hok1 el lazo formado para anudar2 hokol1 lazarse para anudarse la cuerda4 ,if this supposition be correct1 the symbol is used for the day because of its phonetic value1 and without any reference to its original signification4 ,,the ,,eleventh ,,day ,maya1 chuen2 ,tzental1 batz2 ,quiche-,cakchiquel1 batz2 ,zapotec1 loo2 ,nahuatl1 ozomatli4 ,the symbol of this day is subject to few and slight variations4 ,the form given by ,landa1 which is also quite common in most of the codices1 especially ,tro4 and ,cort41 is shown in plate ,,lxv1 #fd4 ,slight variants are shown in ,,lxv1 #fe1 #ff1 and #fg4 ,an exceptional and peculiar form from ,dres4 #cb;b is seen in ,,lxv1 #fh4 ,a form from the ,perez codex in which an eye is introduced is given at ,,lxv1 #fi4 ,the character on the ,palenque ,tablet and some other inscriptions1 which is supposed to be the symbol of this day1 is shown at ,,lxv1 #gj1 but the proof that it is1 in these cases1 the day symbol is not so conclusive as that in regard to other day symbols1 as no method of bringing it into relation with the other time symbols of the inscriptions has been found4 ,a closely corresponding form is seen in the symbol for the mouth ,tzec as found in the ,dres4 ,codex 7see plate ,,lxv1 #ga74 ,if the glyphs are in any sense phonetic1 it is probable that in the comb-like appendage to this symbol 7,landa's ca7 we have the 'c 7'k7 sound1 and that the variation in the main character from the usual chuen glyph 7in having the bounding line open and turned right and left at the top7 is indicative of the variation in the phonetic value4 ,the explanation of the symbol1 which replaces the eye in the dog or panther like figure in ,tro4 #cb;c and #cc;c1 and is alluded to by ,dr ,seler in this connection 7,,lxvi1 #a71 has already been given under the discussion of the ,third ,day4 ,there1 as ,i have shown1 it probably indicates the ,maya word choco1 heat1 warmth1 alluding to the hot1 dry season which parches and shrivels up the growing corn4 ,this explanation retains the phonetic value of the symbol1 and it appears also to be entirely consistent with the figures found in connection with it4 ,there is another symbol closely allied in form 7plate ,,lxvi1 #b7 which is of frequent occurrence in the codices1 usually1 and1 in fact1 almost exclusively1 in the picture spaces1 and apparently bearing some relation to the offerings4 ,it is often in groups1 and is many times repeated in groups on the so-called title pages of the ,tro4 and ,cort4 manuscripts4 ,it1 however1 frequently occurs in the form seen in the dog's eye 7,,lxvi1 #a71 grouped as the other 7,dres41 #be;a1 etc7 and undoubtedly used as an equivalent1 as we find numerals attached as with the other form4 ,the only distinction1 as will be observed1 is the presence or absence of the little divided square at the top4 ,as that with the divided square is more detailed1 it is probably the correct form1 and1 if so1 can not be distinguished from the ,chuen symbol4 ,on ,dres4 #bi;b1 #cj;b1 and #ca;b the symbol shown in plate ,,lxvi1 #c1 is found in each group of characters4 ,this bears a close resemblance to the symbol for the month ,tzec1 but varies in some important respects1 as will be seen by comparison4 ,the appendix1 as ,i am inclined to believe1 gives the ah1 ha1 or hal sound1 and shows that it is a verb or word indicating action4 ,as we find in each group the figure or symbol of a food animal1 the whole series may be supposed to relate to feasts1 or eating1 or the collection of food4 ,this suggestion is strengthened by the fact that the kan or maize symbol is placed in connection with the animal figures4 ,it is possible1 therefore1 that this character may be correctly rendered by tziclim 7tziclimtah71 to distribute1 share1 divide among many4 ,as it is followed in each case by a cardinal-point symbol1 and the symbol of the double tongued or toothed deity1 probably ,itzamna1 is found in each group1 it is probable that the text relates to religious festivals4 ,this interpretation1 however1 is a mere suggestion or guess1 which as yet ,i am unable to fortify by any other evidence than the resemblance of the main character to the ,tzec symbol4 ,illustration3 ,,pl4 ,,lxvi ,,copies ,,of ,,glyphs ,,from ,,the ,,codices ,the ,nahuatl1 ,tzental1 and ,quiche-,cakchiquel names of this day are the ordinary terms in these languages for monkey4 ,dr ,brinton thinks the ,maya name1 which does not appear to have any signification in this language as a separate word 7though chuenche is aborao1 tuble1 a certain tree71 is derived from a ,tzental term1 chiu1 which is applied to a particular species of monkey4 ,he and ,dr ,seler refer to the chouen in a legend of the ,popol ,vuh1 which undoubtedly stands in close relation to batz or monkey1 there spoken of as hunbatz4 ,as these words in the ,quiche myth appear unquestionably to refer to a species of the monkey tribe1 or mythical persons under the symbolism of monkeys1 the conclusion they reach is probably correct1 and justifies the belief that the ,maya name should be interpreted monkey4 ,the origin of the symbol is uncertain1 and ,dr ,seler makes no attempt to explain it4 ,the difference between the simple form with the three teeth only 7plate ,,lxvi1 #b7 and the typical ,chuen symbol indicates a difference in the word equivalents1 or in the signification if ideographic4 ,it is possible that ,brasseur is right in rendering the former by co1 which signifies tooth2 in which case we may be justified in assuming that the additions in the ,chuen symbol give the additional phonetic elements in the word4 ,it may be1 as supposed by some authors1 that it was intended to represent the front view of an open mouth of some animal1 as chi is the ,maya word for mouth4 ,,the ,,twelfth ,,day ,maya1 eb2 ,tzental1 euob2 ,quiche-,cakchiquel1 e or ee2 ,zapotec1 pija2 ,nahuatl1 mallinalli or itlan4 ,there are comparatively few variations in the symbol of this day2 some1 however1 are of sufficient importance to render recognition doubtful but for their presence in the day series4 ,that given by ,landa is seen in plate ,,lxvi1 #d2 the form most usual in the ,tro4 and ,cort4 codices is that shown in ,,lxvi1 #e2 the variations seen in ,,lxvi1 #f1 #g1 #h1 are from the ,dresden ,codex1 and that in ,,lxvi1 #i1 is from the ,peresianus4 ,this character occurs very seldom1 if ever1 except as a day symbol1 hence it is presumed to be purely ideographic or pictorial4 ,there is1 however1 a deity symbol found in the ,tro4 ,codex 7plate ,,lxvi1 #aj7 in which we see apparently the chief characteristic of the eb symbol4 ,here1 however1 instead of a dot-bordered tooth1 there is a dot-bordered dark stripe which runs downward entirely across the face4 ,this is accompanied usually by the numeral prefix #aa4 ,the symbol of the same deity as found in the ,dresden ,codex is shown in plate ,,lxvi1 #aa4 ,here the stripe is reduced to a single broken line4 ,dr ,schellhas contends that he is a ,death god and the equivalent of the ,mexican ,xipe4 ,that he is a god of the underworld in the ,tro4 ,codex is apparent from his ornaments and the dotted lines on his body or limbs2 yet in two instances--plates #e;a and b--he is represented as a traveling merchant4 ,whether the deity in the ,dresden ,codex is the same as that of the ,tro4 ,codex is not positively certain1 but the presence of the numeral #aa with the symbol1 and in some instances the dotted lines on the body of the deity1 indicate that the two are identical4 ,whether this deity glyph bears any relation to the day symbol is1 however1 doubtful4 ,the only names of ,maya deities ,i find with buluc 7eleven7 as a prefix are ,ahbuluc-,balam and ,buluc-,ahau 7874 ,the first1 which signifies ,he of the ,eleven ,tigers1 was one of the idols made at the festival of the new year ,cauac4 ,on one of the four plates of the ,dresden ,codex representing the festivals of the new year 7#bf;a7 we observe that the image carried by the chac is a tiger-like animal marked with dotted lines4 ,whether this is to be connected with the deity above mentioned is doubtful4 ,the other name1 ,buluc-,ahau1 mentioned by ,landa1 is the name of one of the signs of the ,katun given in his figure of the cycle1 and1 although he uses the word idol1 does not appear to refer to any particular deity4 ,in regard to the names of the first three calendars1 ,dr ,seler remarks as follows3 ,e1 ye signifies the edge1 sharpness1 the notch2 eb1 ebil1 ebal1 yebal1 a row of notches1 flight of steps1 stairs4 ,in ,quiche-,cakchiquel e signifies the tooth1 the edge2 ee is the plural form in ,cakchiquel of the word1 as eeb of the ,quiche2 euob is also a plural form in the ,tzental1 as ,i think1 from a singular eu-ee4 ,the name must denote the same thing in all the languages1 i4 e41 a row of teeth1 flight of steps--a signification which harmonizes excellently with many ,mexican forms of the character plate ,,lxvi1 #ab as well as with the ,meztitlan name of it 7itlan1 his tooth74 ,dr ,brinton says that in ,maya eb is the plural of e1 which means 'points' or 'ends1' like those of pins or thorns1 and plainly was intended to designate the broom by reference to its numerous points4 ,from the same idea1 rows of teeth received the same name4 ,the ,tzental and ,quiche names e and euob--the latter a plural--were from the same radical and had the same signification4 ,he says the ,nahuatl and ,zapotec names both signify the brush or broom of twisted twigs1 or stiff grass used for cleaning and dusting1 and also this grass itself4 ,thus he brings the names of the five calendars into harmony4 ,this explanation corresponds with that given by ,clavigero of the ,mexican term1 which he says is the name of a certain plant of which brooms were made4 ,i am inclined to believe the symbol in this instance is a mere pictograph intended to represent the tip of some lanceolate leaf1 the dots denoting the hairs along the edge4 ,the tips of the reed grass1 as shown in the symbolic representation of ,zacatla 7,nombres ,geogrficos by ,peafiel2 plate ,,lxvi1 #ac71 would give precisely the dot-bordered tooth in the symbol4 ,it is to be observed1 however1 that the ,mexican symbol for this day1 the usual form of which is shown in ,,lxvi1 #ad1 is essentially different and has joined with the green blades the skeleton underjaw4 ,in some instances1 as at ,malinaltepec 7,nombres ,geogrficos71 the entire skull is added4 ,a more elaborate form of the symbol1 from the ,borgian ,codex plate #bf1 is given in ,,lxvi1 #ae4 ,here the skeleton jaw is replaced by the roots of the plant2 observe1 however1 the brush-like projections above4 ,are we to see in this associated death's-head a reference to death1 or rather to the earth1 a symbolism undoubtedly found in the ,tro4 ,codex8 ,or must we suppose that behind the name is to be found the signification of the ,meztitlan name itlan1 from tlantli1 tooth8 ,dr ,seler remarks that it seems to me quite possible that the point surrounded by dots in the character eb is an abbreviation of figure #cbf 7the prefix to our plate ,,lxiv1 #dh74bde-a ,,the ,,thirteenth ,,day ,maya1 ben or been2 ,tzental1 ben2 ,quiche-,cakchiquel1 ah2 ,zapotec1 quii1 ii1 or laa2 ,nahuatl1 acatl4 ,the symbol of this day is subject to but few and1 with one or two exceptions1 but slight variations4 ,landa's figure is represented at ,,lxvi1 #af1 those usual in the codices in ,,lxvi1 #ag1 #ah1 #ai1 and an irregular form found in ,dres4 #aj;c in symbol #bj of the same plate4 ,when used in combination with other glyphs and otherwise than as a day symbol1 the form1 though usually typical1 is subject occasionally to wide variations1 though there is considerable doubt whether the latter are to be considered ben symbols4 ,dr ,seler contends that the figure originated from the plaited reed or mat1 which1 if correct1 enables us to trace it by gradations to a wholly different figure4 ,but before referring further to these1 it is best that the signification of the names should be given1 as determined by linguistic evidence4 ,the ,nahuatl name acatl signifies reed1 cane1 or stalk2 and1 according to ,ximenes and ,brasseur1 the ,quiche-,cakchiquel ah also signifies reed1 especially the cornstalk or sugar cane4 ,the ,zapotec quii has also the same signification1 reed1 and ,dr ,brinton says laa has the same meaning1 but ,dr ,seler says he can not find it with this signification in the lexicons1 nor do ,i find it in any to which ,i have access4 ,the ,maya and ,tzental ben1 however1 presents a more serious difficulty in the attempt to bring it into harmony with the others4 ,dr ,seler contents himself with reference to certain words which have been or ben as their root4 ,this root1 he says1 signifies consumed1 and the words to which he refers mean to be consumed1 to waste away1 to fail1 be lacking1 go away4 ,this is also the signification to which ,dr ,brinton refers4 ,i find1 he says1 that in ,tzental the dried cornstalk 7caa de mais seco7 is called cagh-ben1 and from this ,i doubt not this day-name in that dialect and the ,maya was taken and syncopated4 ,the verb ben or been in ,tzental means 'to walk1 to go1' but in the above compound the ben is from the ,maya stem benel1 'to be used up1 to be dead4' ,the opinion of ,dr ,seler1 above stated1 that the symbol of this day originated from the delineation of the plaited reed or mat1 is based on the representation of the mat both in symbols and figures in the ,mexican and ,maya codices4 ,some of these are shown in our plate ,,lxvi1 #ba to #bd4 ,the first1 #ba1 is from the ,mendoza ,codex1 and is found also in ,tro4 #bj99;d4 ,these are undoubtedly intended to denote mats or something of a kindred nature4 ,the same figure is seen on the roofs of temples and houses1 one of which is shown in ,,lxvi1 #bb1 from ,tro4 #aj99;c4 ,in these instances they appear to indicate the thatching with which the roof is covered4 ,the form is sometimes varied1 as in ,,lxvi1 #bc1 from ,tro4 #aj99;a4 ,the symbol which1 it is presumed1 refers to the mat as seen in ,tro4 #ba99;d1 is given in ,,lxvi1 #bd2 that representing the house in ,tro4 #aj99;c is seen in ,,lxvi1 #be2 another of a slightly different form1 from ,tro4 #g99;c1 in ,,lxvi1 #bj2 and another1 referring also to a house or to the roof1 as ,dr ,seler supposes1 is given in ,,lxvi1 #bg4 ,there can be no question that plate ,,lxvi1 #ba1 is intended to represent a mat or something of that nature1 nor that the character shown at #bd is the symbol used to represent this mat1 straw1 or plaited fabric2 nor can it be doubted that the figures shown at #bb and #bc are conventional figures for houses of some kind4 ,it must also be admitted that the characters shown at #be1 #bf1 and #bg are symbols denoting these houses4 ,according to ,dr ,seler's interpretation1 figures #bd and #bg are1 in some cases1 used to denote a seat on a mat #bd2 sometimes the mat roof of the temple or the temple itself 7#bg74 ,in his opinion these characters1 especially #bg1 contain the element of the mat and a symbol of carrying--the hand or elements which have been borrowed from the figure of the hand--and in these hieroglyphs the transition of the realistically delineated mat into the character ben may be distinctly traced4 ,that the upper part of plate ,,lxvi1 #be and #bf1 and of other similar figures in the codices which might be shown1 do make a close approach in form to the ben symbol1 must be admitted4 ,but there is one break in the chain which needs to be closed before the evidence is entirely satisfactory4 ,does the upper part of these house symbols 7#be-bf7 indicate roof mats or thatching8 ,an examination of the house figures shows these supposed mat figures to be something standing on the top of the roof--something rising1 as it were1 perpendicularly along and above the comb or crest4 ,now1 precisely such battlements or elevated crests appear to have been common on the roofs of the temples or structures which have been preserved to modern times4 ,we see them in the figures given by ,charnay1 ,stevens1 and other explorers2 and what is worthy of special notice in this connection is1 that they sometimes consist of openwork or trellis-like figures4 ,therefore1 if we connect the upper part of the house symbols with the ben glyph1 it is still by no means certain that it is derived from1 or bears any relation to1 the mat character4 ,we notice further that in the figures of houses this supposed mat figure is not used to indicate the thatching1 but is clearly distinguished from it4 ,again1 if the upper characters of ,,lxvi1 #be1 #bf1 are intended to signify the thatching1 roof matting1 or roof1 and are simple ideograms drawn from the thing represented1 then the lower characters in these symbols might well be supposed to represent the wall or framework of the house4 ,but the widely different relations in which we find this lower character forbid this conclusion4 ,that the wall may be indicated is true1 but if so it must be ikonomatically or by the phonetic value of the symbol4 ,i have therefore found it very difficult to reach any entirely satisfactory conclusion in regard to these house symbols4 ,that the lower character is phonetic in the true or rebus sense can1 ,i think1 be shown1 but1 notwithstanding the objections ,i have presented1 the most satisfactory interpretation of the upper part is that it represents the roof1 as we see in the upper figure of ,,lxvi1 #be1 the crosshatching and the double ben lines4 ,hence it would seem satisfactory to consider it merely an ideogram or picture but for the prefix1 which can not be readily accounted for on the idea of a pictorial representation4 ,as we have found that the lower character of plate ,,lxvi1 #bf1 has the phonetic value of ch usually combined with o or u 7see remarks above on ,,lxv1 #dd71 we may find in this glyph otoch1 house1 though the full signification of the entire compound symbol appears to embrace more than this4 ,possibly the upper part is a determinative4 ,the lower part1 however1 of ,,lxvi1 #be and #bg1 is found1 as before remarked1 where it can have no reference to a building4 ,as it has the two heavy lines indicative of the p sound 7see explanation of ,,lxiv1 #aa71 and also of the guttural1 it is probable that the signification1 where a structure is referred to1 is pak 7pakal71 a building1 wall1 fortification4 ,but when it is found in an entirely different relation1 as in ,tro4 #ag;b1 where it is over an individual tying a deer1 it must have an entirely different signification4 ,it is possible that it may be consistently rendered by pacoc 7paccah71 to cord1 fasten1 bind 7,henderson71 or some derivative thereof4 ,we find it again on ,tro4 #ai99;d and #bj99;d1 and ,dres4 #ah;c1 #ai;c1 and #bj;c1 where females are represented as bearing burdens on their backs4 ,now1 cuch signifies to bear1 to carry1 and also a load1 a burden1 and cuch-pach1 a carrier1 a porter 7literally to carry on the back1 pach denoting back74 ,in this instance also the phonetic value assigned it holds good4 ,on ,tro4 #ag;b the same glyph stands above an individual who is in the act of striking a snake which is biting his foot4 ,in this case it has a suffix like that to ,,lxvi1 #c1 which1 as we have stated1 probably represents the sound ah1 ha1 or hal1 and indicates that the word is a verb4 ,there are several words containing the phonetic value assigned the character1 which are applicable1 as pokchetah1 which ,perez interprets pisar1 poner el pie sobre algo2 puchah1 despachurran1 machucar2 pachah1 to scatter1 break 7,h472 pech1 to crush 7,h472 pacez 7paczah71 to squeeze1 press1 crush 7,h474 ,it seems1 therefore1 quite probable that the lower part of these compound symbols is phonetic4 ,if ,dr ,seler is correct in his supposition that the symbol is derived from the plaited mat1 then it is most likely simply ideographic or a mere conventional pictograph4 ,possibly this is the correct conclusion1 as ,i can find no evidence tending to show that it is phonetic4 ,if we could suppose the form was intended to represent a road or pathway--be1 beil1 and bel in ,maya1 and beel in ,zotzil--we might assume it to be phonetic4 ,the combinations shown in plate ,,lxvi1 #bh1 #bi1 #cj1 and #ee1 in which the symbol of this day appears1 have as yet received no satisfactory explanation4 ,those shown in ,,lxvi1 #bh1 and #ee1 are of very frequent occurrence and probably indicate some common ceremony1 order1 or direction in the religious ceremonies4 ,i have a strong suspicion that the first indicates exorcism or driving away the evil spirits1 but ,i find no appropriate ,maya word unless it be pekokalil1 given by ,henderson4 ,this1 however1 does not agree with the interpretation ,kinichkakmo1 given by ,seler to ,,lxvi1 #bi1 above referred to4 ,seler gives to ,,lxvi1 #cj1 the apparently strained interpretation1 he who is conquered in war and brought home prisoner4 ,i have no interpretation to offer4#bdh-a ,,the ,,fourteenth ,,day ,maya1 ix or hix2 ,tzental1 hix2 ,quiche-,cakchiquel1 balam1 yiz1 or hix2 ,zapotec1 eche2 ,nahuatl1 ocelotl4 ,the symbol of this day is found in quite a number of different forms1 some of which are wide variations from the prevailing type4 ,landa's figure is shown in plate ,,lxvi1 #ca4 ,the usual forms found in the ,tro4 ,codex are ,,lxvi1 #cb to #cg2 #cf is somewhat rare4 ,that shown at #ch is found only on plate #cj99;c1 and that showing the animal head 7#ci7 on plate #ab;c4 ,no essential variations from these are found in either the ,codex ,peresianus or ,cortesianus4 ,those shown in ,,lxvi1 #dj-db1 are from the ,dresden ,codex4 ,the ,nahuatl name and the ,quiche-,cakchiquel1 balam1 denote the tiger1 possibly the jaguar1 though the ,mexican name certainly refers to the ocelot4 ,dr ,brinton says that the ,zapotec eche1 or in the full form be-eche-guia1 has the same signification4 ,dr ,seler1 however1 derives it from the term peche-tao1 the great animal--the tiger1 or ferocious animal4 ,but the other names1 ix1 hix1 hiix or gix1 as they are variously written 7though really one word71 present a more serious difficulty to the attempt to bring them into harmony with the others4 ,dr ,seler says3 ,the ,cakchiquel term yiz1 i4 e41 the ,maya h-ez1 the sorcerer1 may well be considered as giving an explanation of the ,maya name of this day character 7ix74 ,my conception1 after one more link in the chain of evidence pointing toward it1 is that the day-character system has become known to the ,mayas through the medium of the cognate branches of ,chiapas1 for we frequently find the ,tzental-,zotzil x corresponding to the ,maya z4 ,dr ,brinton says that the ,maya1 ,tzental1 and ,cakchiquel word hix or ix means sorcerer1 though he does not furnish the evidence4 ,moreover1 he adds immediately after that it is probable ix is a variant of ik or igh 'wind1 breath1 life1' and makes the connection by referring to the fact that blowing was practiced in medicine rites4 ,it would have been more satisfactory1 however1 had he given the evidence on which he based his assertion that the ,maya and ,tzental name means sorcerer4 ,according to ,ximenes the ,cakchiquel name yiz denotes the sorcerer2 and it is probable that the signification of ix or hix is the same1 as the codices appear to give support to this conclusion4 ,on ,dres4 #h;a the character shown in plate ,,lxvi1 #dc1 stands in the text over the figure of a tiger1 and evidently refers to it4 ,the close resemblance of this to the ix symbol from ,tro4 #ab;c shown in ,,lxvi1 #ci1 is too manifest to be overlooked4 ,the same symbol is found in ,tro4 #ag;c1 but here the prefix is changed to the numeral #d2 below is a tiger-like animal with a feathered tongue protruding from its mouth4 ,i have taken for granted1 from the indicated action and my interpretation of one of the accompanying symbols1 that this figure was intended to indicate the sorcerer or diviner4 ,this supposition ,i admit is not supported by sufficient evidence to demand acceptance4 ,however1 it is probable that ,lon de ,rosny is justified in rendering ,,lxvi1 #dc1 by ek-balam4 ,this supposition will be strengthened by any evidence tending to show that the prefix is properly interpreted by ek4 ,the symbol for the month ,ceh1 as given in ,dres4 #di;c1 is shown in ,,lxvi1 #dd1 and is the same as ,landa's figure minus the suffix or month determinative4 ,it would seem from the fact that the lower character of this symbol is the same as the lower portion of the symbols for ,yax 7,,lxiv1 #ab7 and ,zac 7,,lxvi1 #dh71 that the word ,ceh1 if the writing is phonetic or ikonomatic1 does not give the entire phonetic equivalent unless the x or c of the other names is here softened to h4 ,it may be added1 however1 that ,henderson gives both ,ceh and ,kez as the name of the month and the ,maya name for deer4 ,in the ,zotzil vocabulary ciervo is chig and venado chigh4 ,there is1 however1 a difficulty in harmonizing this with the symbol for the month ,zip--in which the same character appears--that ,i have not been able to explain4 ,nevertheless1 it may be said1 as the lower character appears 7from evidence that will not be introduced at this point7 to have z or dz as its chief phonetic element1 that it is possible the name had sometimes ek or ke prefixed4 ,running through the lower division of plates #df-ej of the ,dresden ,codex is a line consisting of repetitions of the character shown in ,,lxvi1 #de4 ,here we have again our k'1 ke1 or ek glyph as a prefix4 ,the right portion of the symbol bears a somewhat close resemblance to some forms of the symbol of the day ,lamat 7but not to kin1 as has been suggested71 and is so interpreted by ,brasseur and ,lon de ,rosny4 ,as ek signifies star1 and lemba resplendent1 bright1 shining1 sparkling1 the phonetic value of the glyph may be the bright1 shining star1 alluding to ,venus4 ,according to ,henderson1 eekil1 ekil1 or yekil was used to designate this star1 zaztal being added to name it as a morning star4 ,according to the ,report on the city of ,valladolid1#bej-a the name given the morning star was noch eke 7or eque74 ,it is possible1 therefore1 that ,dr ,frstemann is right in supposing that the long numeral series running through plates #df-ej of this codex relates to the apparent revolution of the planet ,venus4 ,in ,dres4 #ah;c is the compound symbol shown in plate ,,lxvi1 #df1 followed by #dg4 ,in the former we see our ek or ke symbol as the upper character and the supposed cimi 7,,lxv1 #bh7 glyph as the lower character1 and to the left a prefix4 ,this prefix is precisely that in the symbol for the month ,zac 7,,lxvi1 #dh71 and has presumably the same value in one glyph as the other4 ,this will give1 as the proper rendering of the symbol ,,lxvi1 #df1 zeek-cimil1 the skull of the dead4 ,by referring to the figure below the text1 a woman is seen bearing on her back a skull inclosed in a wrapping of some kind1 which in ,kingsborough1 where the color is retained1 appears to be cloth4 ,this certainly agrees with the rendering of the glyph4 ,the symbol which follows it1 shown in ,,lxvi1 #dg1 has one of the elements of ,,lxvi1 #bg1 and1 as suggested under the ,thirteenth ,day1 should probably be interpreted cuchpach1 a carrier or porter 7or bear upon the back74 ,in the corresponding glyph in ,tro4 #bj99;d 7,,lxvi1 #bd7 the upper portion1 as above stated1 refers probably to the hamper or basket-like holder in which the load is carried1 and is a simple ideogram2 but here 7,,lxvi1 #dg7 the upper character is phonetic1 corresponding very closely to the lower part of the symbols for the months ,yax and ,zac4 ,the character which follows--the lower left-hand of the group of four--seen at ,,lxvi1 #di1 is the well-known symbol for woman4 ,as the women were the burden bearers in ,yucatan1 the interpretation appears to be consistent4 ,it is therefore probable that the prefix to ,,lxvi1 #dc1 is to be interpreted by ek1 as ,rosny has suggested4 ,seler1 alluding to the symbol1 asks1 ,may not the skin of the tiger1 instead of the animal itself1 be here indicated8 ,he further suggests that it represents the round hairy ear and the spotted skin of the tiger1 and that the glyph shown at ,,lxvi1 #ci1 represents the entire head of this animal1 of which there can be little doubt4 ,some of the symbols of this day1 found in the ,fejervary ,codex1 one of which is shown in ,,lxviii1 #da1 appear to favor ,seler's idea4#bej-b ,,the ,,fifteenth ,,day ,maya1 men2 ,tzental1 tziquin2 ,quiche-,cakchiquel1 tziquin2 ,zapotec1 naa or aa2 ,nahuatl1 quauhtli4 ,landa's figure is so imperfect in this case that it is not given4 ,the usual forms and variations are shown in plate ,,lxvi1 #ej to #ed4 ,the last two1 which show the widest variation1 are from the ,dresden ,codex4 ,the ,tzental and ,quiche-,cakchiquel1 tziquin1 signifies bird in general1 and the ,nahuatl1 quauhtli1 eagle4 ,the ,maya and ,zapotec names are more difficult to bring into harmony with the others4 ,dr ,brinton thinks that the ,zapotec name is derived from na1 to know1 to understand1 to be able through knowledge4 ,this1 he says1 exactly corresponds to the ,maya men1 which means to understand1 to be able to do 4442 hence in this latter tongue1 ah-men means the man of knowledge1 the wise one1 the master of wisdom4 ,the bird1 he adds1 was the symbol of wisdom and knowledge4 ,dr ,seler says it is difficult to determine the ,yucatan name4 ,however1 from the form of the symbol he concludes it is intended to represent an aged face1 by which he connects it with an aged goddess1 ,ixchel1 the companion of ,itzamna1 and with certain ,mexican deities4 ,in his subsequent paper he says the ,zapotec name furnishes linguistic proof of the above conclusion4 ,i had concluded1 he says1 that the ,maya hieroglyph represented the image of the old earth mother1 the universally worshipped goddess called ,tonantzin1 'our mother1' who is connected in the ,codex ,vienensis with the eagle symbol4 ,he then adds that the ,zapotec term naa or aa signifies mother1 and thus finds the connection between the calendar names4 ,it is probable we will not be far wrong if we assume that reference to the bird as used in this connection is not so much to it as an animal as an augury1 sign1 or portent4 ,the birds introduced in the ,dresden and ,troano codices1 especially those on pages #af1 #ag1 and #ah of the former and #ah99 and #ai99 of the latter1 are supposed to have reference to auguries4 ,in the ,vocabulario ,castellano ,zapoteco1 under ,ave1 we find mani-biici1 ave agorera4 ,in the ,dresden ,codex 7#ag;b7 one of the birds introduced as playing this rle is an eagle1 or some rapacious species resembling an eagle or vulture4 ,although ,seler believes the symbol to have been derived from the aged wrinkled female face1 yet he closes his observations on this day in his first article as follows3 ,i think the reference to the eagle is very distinctly indicated referring to a number of glyphs accompanying or indicating an eagle-like bird4 ,we can understand that these hieroglyphs were annexed as attributes of the deities4 ,but how is it that figures #fhg-fhi same as our plate ,,lxviii1 #db serve as a seat for the ,chac8 ,now ,chac he refers to the long-nose god is not really a god of water1 but of rain2 the rain-producing storm cloud is his vehicle2 the storm bird is his beast of burden on which he rides4 ,it follows from this1 notwithstanding his supposition in regard to the origin of the symbol1 that he looks upon it as signifying the eagle1 or bird4 ,however1 the explanations given by ,drs ,brinton and ,seler of the ,maya name fail to make a satisfactory connection between the names in the different calendars4 ,not only do we find birds introduced on the pages of the ,troano and ,dresden codices above referred to1 apparently for the purpose of indicating augury1 but on ,dres4 #fi;b we see the long-nose god 7probably ,itzamna7 sitting on the glyph ,,lxviii1 #db1 holding a bird in his arms4 ,also on ,dres4 #gc;b1 where the groups are composed of short columns1 each apparently relating to storms1 winds1 etc1 we see in the right-hand group the bird and men-like glyph associated4 ,whether these are in fact men glyphs is a question not yet determined4 ,i am as yet unable to interpret satisfactorily any of the compound characters of which these supposed men glyphs form a part4 ,if the form shown in ,,lxvi1 #bh1 the lower portion of which is substantially the same as ,landa's first l1 is to be accepted as equivalent to ,,lxvi1 #ee1 then it is probable that the symbol of the day does not indicate the phonetic value of the name4 ,this would lead to the supposition that the name men is not the original one applied to the day1 or that the symbol has been changed4 ,i am inclined to believe one or the other of these suppositions to be correct4 ,if the symbol could be identified in the inscriptions1 ,i would adopt the first supposition until substantial evidence of its erroneousness could be produced4 ,i am unable to offer any suggestions as to the origin of the symbol4 ,i do not think the suggestion that it is intended to represent an aged face of woman or man of any force or worthy of serious consideration4 ,the symbol would be just as complete so far as its signification is concerned without the eye as with it4 ,,the ,,sixteenth ,,day ,maya1 cib2 ,tzental1 chabin2 ,quiche-,cakchiquel1 ahmak2 ,zapotec1 guilloo or loo2 ,nahuatl1 cozcaquauhtli4 ,in addition to these the following are also given3 ,pipil1 tecolotl2 ,meztitlan1 teotl itonal or temetlatl4 ,the forms of this symbol shown in plates ,,lxvi1 #ef to #ei1 and ,,lxvii1 #a to #c1 are those usually found in the codices1 the slight differences being due to the greater or less degree of perfection with which they have been made4 ,landa's figure is similar to ,,lxvii1 #a4 ,the variants in ,,lxvii1 #d and #e1 are from ,dres4 #df and #di2 but the symbols found in the day columns of ,dres4 #df to #ej must not be taken as evidence of peculiar types1 as they are to a large extent dashed off without care1 one or two of a column being sufficiently exact for determination and the rest mere blotches4 ,i have referred to them here and under other days simply because ,dr ,seler has noticed them2 hence had ,i failed to allude to them it might be thought an oversight4 ,however1 ,i do not think any of the variations in the day columns of these five plates should be taken into consideration as types4 ,the ,nahuatl name cozcaquauhtli is the royal zopilote 7,sarcoramphus papa of ornithologists74 ,drs ,seler and ,brinton agree in the supposition that the ,zapotec name is derived from balloo1 the raven or crow4 ,dr ,seler says that the ,quiche-,cakchiquel word ahmak seems to signify the vulture1 who pecks out the eyes1 who makes deep holes2 while ,dr ,brinton maintains that the ,quiche ahmak means the master of evil1 referring to the owl1 which is esteemed a bird of evil omen and bad fortune4 ,the ,pipil tecolotl also denotes the night bird or owl4 ,illustration3 ,,pl4 ,,lxvii ,,copies ,,of ,,glyphs ,,from ,,the ,,codices ,the ,maya and ,tzental names1 however1 present a difficulty not so easily explained4 ,the signification of the former is wax1 gum1 or copal gum1 and also1 according to ,henderson1 root4 ,according to ,brinton the ,tzental radical chab means honey1 was1 bee1 a late meal4 ,he refers1 however1 to the ,cakchiquel1 where he finds that ch'ab means mud1 clay1 mire1 and suggests that as red and black clays were the primitive pigments this may connect the ,tzental day name with the ,maya4 ,seler1 however1 derives the ,maya name from ci or cii1 to taste good1 to smell good2 and as ci is also the name of the maguey plant1 and likewise refers to the pulque or intoxicating drink from this plant1 he concludes that cib must have been formed by the addition of the instrumental suffix1 and hence refers to that which is used for wine1 either the honey1 or1 more correctly1 the narcotic root4 ,this conclusion he thinks is strengthened by the fact that the corkscrew figure1 which is the chief element of the cib symbol1 is found several times on vases or earthen vessels 7see ,,lxvii1 #f74 ,attention is called in this connection to the fact that loo in ,zapotec signifies root1 which is also one of the meanings given by ,henderson to the ,maya cib1 which would seem to strengthen ,dr ,seler's conclusion4 ,the glyph is seldom if ever found in combination with other characters or used otherwise than as a day symbol4 ,this1 together with the fact that it is not found except as a day symbol in the beekeeper's calendar in the ,troano ,codex1 would seem to indicate that there has been a change in the name of the day since the origin of the symbol2 or1 on the other hand1 the symbol has been modified from some older form4 ,nevertheless1 there are some indications that it is phonetic and that the corkscrew figure has b as its chief element1 whether cib be the word indicated or not4 ,in the symbol for the day ,caban 7,,lxvii1 #i7 we see the same corkscrew figure1 and observe that b is the chief consonant element of the word4 ,in the well-known symbol for woman 7,,lxvi1 #di7 there appears the same character1 usually double1 one at the front of the face1 the other on the back part of the head4 ,i have usually considered this a mere conventional symbol1 taken from the female head1 these corkscrew figures indicating the rolls of hair4 ,nevertheless it is possible that it is phonetic1 as we see on the cheek the c1 ch1 or k character heretofore referred to4 ,as chup1 chupal1 and chuplal are names for woman1 female1 or girl1 the p may replace the b and represent the corkscrew figure4 ,i am unable1 however1 to explain the prefix1 which should have the b or p sound1 or be a determinative4 ,possibly it may denote pal1 signifying a young person1 though this appears to refer generally to the male sex4 ,henderson1 however1 prefixes x to give it the signification daughter1 or girl4 ,that the symbol on vessels as shown in ,,lxvii1 #f1 indicates liquid1 or drink of some kind1 is more than probable4 ,it may refer to balche 7or baleze71 the ceremonial drink1 the symbol indicating the phonetic element b4 ,the upper portion of the figure shown in ,,lxvii1 #g1 from ,tro4 #c99;b and #d99;b 7in the space7 ,i was at first inclined to regard as a reptile of some kind1 but the fact of its presence in the section relating to bees and honey1 and the corkscrew markings1 render it probable that it is beeswax4 ,to this evidence may be added the fact that the symbol over which it is placed contains some of the elements of the cib glyph4 ,there are a number of places where quite similar markings appear on seats and other things1 but these are distinguished by the added line of dots1 showing it1 as will be seen hereafter1 to be in these cases the cab or caban symbol4 ,the facts which have been mentioned1 together with the form of the symbol1 may possibly lead to a correct understanding of its origin4 ,it seems probable that the corkscrew figure1 which is the chief1 and apparently only1 essential element1 is taken from the root of a plant and was the conventional method of representing that object4 ,as it appears from ,henderson's ,lexicon that root was one signification of cib 7probably from cibah1 to follow1 succeed1 which also signifies born1 manifested1 root1 alluding to origin71 and also that in ,zotzil yib or yibel is root 7raiz de arbol1 yibel-te71 we find the reason why this was selected as the symbol to express the sound cib4 ,the fact that in the ,zapotec loo signifies root strengthens this conclusion and indicates that the symbol is not used simply for the sound indicated--that is1 phonetically or ikonomatically--but also with reference to the signification4 ,,the ,,seventeenth ,,day ,maya1 caban2 ,tzental1 chic2 ,quiche-,cakchiquel1 noh2 ,zapotec1 xoo2 ,nahuatl1 ollin4 ,in addition to these1 the following are also sometimes given3 ,in ,meztitlan1 nahui olli2 ,pipil1 tecpila nahuatl4 ,this character1 as is apparent from plate ,,lxvii1 #h-ac1 is subject to no material variation2 in fact1 to no variation which would prevent us from at once identifying it4 ,that shown in ,,lxvii1 #h1 is ,landa's figure4 ,the change in position of the black spot and lines with reference to one another does not appear to have any significance4 ,in the ,troano and ,cortesian codices the black dot is sometimes on one side and sometimes on the other4 ,in the ,dresden ,codex1 however1 it is nearly always on the left4 ,the one shown in ,,lxvii1 #ac1 in which there is introduced a new element1 is found several times in the last part of the ,dresden ,codex4 ,this character is used very frequently otherwise than as a day symbol1 being found separate and in combination1 also as a mark on a number of articles4 ,as it is possible to determine with reasonable1 and in fact satisfactory1 certainty its signification in a number of instances where used otherwise than as a day symbol1 some of these will be noticed1 as they seem to furnish strong evidence of phoneticism4 ,but ,i repeat here the statement made at the commencement of this paper1 that in using this term phoneticism1 ,i include that which may1 in a strict classification1 be called ikonomatic4 ,however1 before referring to these1 it is best to give the interpretations of the names which have been suggested1 as the bearing of our interpretations of the symbols will then be better understood4 ,the ,mexican name ollin or olin is generally interpreted motion or movement1 with special reference to the earthquake4 ,dr ,seler1 however1 adds caoutchouc ball4 ,in his first paper1 heretofore referred to1 he remarks in regard to the ,maya1 ,tzental1 and ,quiche-,cakchiquel names3 ,there is not much to be drawn from these words4 ,in his subsequent paper he apparently relies upon the usual signification of the ,mexican term1 and from this and the signification of the ,zapotec xoo1 powerful1 strong1 violent1 concludes that the ,tzental name may be consistently rendered by large1 powerful1 and the ,maya name by that which is brought down1 which is above1 reference being made to ascending and descending4 ,dr ,brinton derives the ,maya term from cab1 might or strength1 on the authority of the ,motul ,dicc41 and says that in this sense it corresponds precisely with the ,tzental chic 7equal ,maya chich1 cosa fuerta y dura71 the ,quiche-,cakchiquel noh1 strong1 great1 and the ,zapotec xoo1 force1 power1 or might4 ,dr ,seler1 however1 concludes that the ,zapotec name is here to be interpreted earth1 or to be understood as referring to the earth4 ,he thinks that the day symbol is an abbreviated form of1 or derived from1 ,,lxvi1 #di1 which he takes to be a symbol of the goddess ,chiribias or ,ixchebelyax1 whom he identifies with ,zaczuy1 the white maiden4 ,as will be observed1 we have expressed the opinion that this glyph is a symbol for woman in the general sense1 which conclusion appears to be confirmed by its connection with different female figures4 ,there are1 however1 certain prefixes and suffixes which may serve to give it a specific application2 for example1 in ,,lxvii1 #ad1 from ,dres4 #af;c1 the prefix1 according to my interpretation1 contains the z sound as its chief phonetic element4 ,it is possible that in this case a particular person may be referred to by the prefix1 the woman symbol being here simply a determinative4 ,dr ,brinton1 in his explanation of the month name ,zip1 remarks3 ,this was ,zuhuy ,zip1 the virgin ,zip1 her name being properly ,dzip1 'to skin1 to dress slain animals4' ,i prefer1 however1 to interpret the symbol by maiden1 or young woman1 the prefix signifying zuhuy4 ,nevertheless1 the suffix in some instances1 as ,,lxvii1 #ae1 from ,dres4 #ah;b1 may indicate that a sacred or mythological personage is referred to1 as it is added as a suffix in some cases to deity symbols2 however1 as it is often found in other relations1 where it can have no such signification1 ,i am not inclined to give it this interpretation1 as the evident female deities are denoted by quite different glyphs4 ,the evidence that the ,caban symbol is in some sense phonetic appears to me to be too strong to be rejected4 ,in the first place1 one of its chief elements is the corkscrew figure1 which1 as shown under the preceding day1 appears to have b as its consonant element1 this sound being a prominent element of both cib and caban4 ,it also has been shown that it is not out of place in the woman glyph1 under the supposition that this is also phonetic1 as chup or chupal is the ,maya name for woman1 and the change from b to p is not uncommon4 ,it is found in several places as that out of which plants are growing1 as ,,lxvii1 #af1 from ,tro4 #cb;b1 which appears to represent some leguminous plant supported by a stake driven into the ground4 ,it is that on which persons are sitting ,indian fashion1 and on which others are lying2 again1 it is that out of which a serpent is arising4 ,as earth1 ground1 will furnish an entirely satisfactory explanation in all these cases1 there is no apparent reason why it should not be accepted4 ,as cab has earth as one of its leading significations1 we not only find therein a connection with the day name1 but also an indication of phoneticism4 ,in ,cort4 #cj;a is the figure shown at ,,lxvii1 #ag4 ,the animal represented1 notwithstanding the quadruped head1 is conceded to be intended for the serpent4 ,the shading around the vessel1 a blotch of which is on the serpent's nose1 ,i take for the clay or paste out of which the vessel is being formed1 or to be formed4 ,in the division immediately below is a representation of what appears to be some step in the manufacture of vessels4 ,may this not be correctly interpreted by kancab1 la terra roja o amarilla1 or red clay8 ,henderson gives cancan as an equivalent term of kankan4 ,as ,i have not seen a copy of the colored edition of this codex1 ,i can not say whether this interpretation is borne out by the color of the shading4 ,if this interpretation be correct1 the serpent figure must be used symbolically or as a true rebus4 ,in ,tro4 #i99;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 symbol4 ,this symbol is presumed to indicate the contents--honey4 ,if this supposition be correct1 then1 as cab is the ,maya name for honey1 we have in this coincidence in sound and glyph another indication of pboneticism4 ,support is given to this interpretation by the fact that this is found in what is known as the bee section1 and that on the upper division of the same plate the same figure1 with the caban symbol upon it1 is seen in the hands of an individual who holds it to a bee4 ,as the character when used otherwise than a day symbol is frequently1 perhaps most generally1 drawn with a suffix1 as shown in ,,lxvii1 #ah1 ,i suggest that it is possible it is a conventional method of representing earth or soil4 ,by reference to the ,borgian ,codex1 plate #aa1 also #ai;a and #fa;b1 it will be seen that where earth is introduced into the picture it is indicated by heavy and wavy lines1 as shown in ,,lxvii1 #ai4 ,this bears a very strong resemblance to the suffix of ,,lxvii1 #ah4 ,the corkscrew or root figure is added as appropriate1 as an element1 in forming an earth figure4 ,such1 ,i am inclined to believe1 is the origin of the symbol which1 when used to indicate anything else than earth1 is used phonetically or ikonomatically4 ,the figure shown in ,,lxvii1 #bj1 from ,dres4 #cj;a1 which ,seler calls a serpent1 is merely the representation of a clay image and the seat or oratorio in which it is placed4 ,it is probably from something of comparatively small size1 burnt in one piece4 ,the mark of the earth symbol1 to distinguish the substance of which it is made1 is certainly appropriate4 ,in ,tro4 #f;b we see another on which is quite a different symbol1 indicating1 as will hereafter be shown1 that the material is wood4 ,the compound character in ,,lxvii1 #ba1 is found in ,tro4 #i99;b and #aj99;c4 ,it occurs in the latter twice1 the parts1 however1 reversed in the parallel groups1 while in that of #i99;b one is above the other4 ,these variants do not necessarily indicate a difference in the signification1 as can readily be ascertained by comparing characters in the numerous parallel groups4 ,omitting the prefix1 this maybe rendered mak-cab1 to eat honey without chewing 7that is1 by sucking72 to break into a hive and steal the honey4 ,by reference to the plates on which the symbols are found the appropriateness of this rendering will be apparent1 if ,i rightly interpret the figures below the text4 ,there we see the twisted red symbols denoting the fire kindled beneath the hives1 or beehouses1 by which to drive out or destroy the busy little workers4 ,in one of the fires we observe bone symbols1 probably denoting a method of giving to the smoke an unpleasant odor1 as rags were formerly used in some sections of our country for the same purpose4 ,the characters shown in ,,lxvii1 #bb and #bc1 are from the upper part of ,cort4 #bb1 which is supposed to be the right half of the so-called title page of the ,tro4 ,codex4 ,these are interpreted by ,seler1 and probably correctly1 as indicating above and below 7,,lxvii1 #bb1 the former1 and ,,lxvii1 #bc1 the latter74 ,by following the line in which these characters are found1 through the two pages1 beginning at the left of the plate of the ,tro4 ,codex1 the result appears to be as follows1 giving the signification of the characters so far as known3 ,first1 the four cardinal points in one direction1 then two characters apparently corresponding with the two we have figured1 one of which is partly obliterated2 next the cardinal points in an opposite direction1 after which follow the two characters shown in ,,lxvii1 #bb and #bc4 ,as the right half of the first 7#bb7 is the cab or caban symbol1 it is presumable that it has here substantially the same phonetic value4 ,it is probable1 therefore1 that the whole compound character maybe rendered yokcabil 7or okcabil71 above the earth1 or as ,henderson1 who gives two words of this form1 interprets the first1 over1 above the earth1 above4 ,the second 7,,lxvii1 #bc7 has also as its chief part the cab symbol1 and the upper right-hand portion appears to have x'm as its chief phonetic elements4 ,it is possible that cabnix2 a stair1 downward1 given by ,henderson1 furnishes the phonetic equivalent of the compound character4 ,these six directions1 according to ,dr ,j4 ,w4 ,fewkes1#beg-a were noted by the ,tusayan ,indians in some of their religious ceremonies4 ,mr ,cushing says the same thing is true in regard to some of the ,zui ceremonies4 ,plate ,,lxvii1 #bd1 is a compound character from ,dres4 #ci;b1 below which the long-nose deity holds in his hand a peculiar article 7,,lxvii1 #be71 as if1 says ,seler1 pouring out of a bottle4 ,that the prefix has the interior cross-hatched when complete appears from a number of other places1 as1 for example1 in the upper division of the same plate4 ,this1 as heretofore stated1 gives the x or ch sound4 ,it is possible1 therefore1 that the symbol1 omitting the right portion1 should be interpreted xachcab1 abrir de par en par1 or hechcab1 to open little by little1 to develop1 discover it 7,henderson74 ,as the right portion has a character resembling the ,muluc symbol as its chief element1 and below it the u glyph1 we may translate it muyal1 cloud4 ,this would give as the meaning of the entire symbol open the cloud--that is1 to pour out the rain4 ,as this is connected with a rain series1 and we see a similar glyph 7though with different prefix7 on plate #ch;b1 where the same deity is in the midst of a rain storm and holding in his hand a similar object1 the rendering appears to be1 at least1 appropriate4 ,it is to be further observed that this combined ,caban and ,muluc symbol is found frequently in connection with rain storms and cloud symbols4 ,according to the interpretation given ,,lxvii1 #bb and #bd1 the compound symbol shown at #bf1 from ,dres4 #ce;b and #cd;b1 should be rendered ,yokcabil muyal1 the cloud above4 ,as we see in both places1 in the picture under the text1 the looped serpent inclosing water1 which ,dr ,seler considers the water sack or cloud1 this interpretation is appropriate4 ,as further confirmation of the interpretation given ,,lxvii1 #bb1 attention is called to the picture in ,tro4 #cb99;c over which the same symbol is found4 ,here the allusion is doubtless to the basket-like covering over1 or above1 the black deity lying on a mat4 ,,the ,,eighteenth ,,day ,maya1 edznab or ezanab2 ,tzental1 chinax2 ,quiche-,cakchiquel1 tihax2 ,zapotec1 gopaa2 ,nahuatl1 tecpatl4 ,the form of the symbol of this day varies but little in the codices1 as shown by plate ,,lxvii1 #bh-ca4 ,it is seldom found in this form in combination4 ,if its equivalent is given in these1 it is of the form shown in #cc4 ,it is1 however1 occasionally seen on articles of stone1 as the spearpoint 7#cb7 and stone hatchet 7#cd7 and sacrificial knife4 ,it also appears in the symbol for the stone mortar 7#cf7 from ,tro4 #ai;c4 ,before discussing its signification and probable origin we will give the significations which have been suggested of the different names of the day4 ,the signification of the ,nahuatl name--tecpatl--is flint4 ,dr ,brinton says1 especially the flint-stone knife used in sacrificing1 to cut the victim4 ,dr ,seler finds agreement in the ,tzental name from a statement1 by ,nuez de la ,vega1 that the symbol chinax1 or rather the tutelary god of the same1 was a great warrior1 who was always represented in the calendars with a banner in his hand1 and that he was slain and burned by the nagual of another heathen symbol4 ,dr ,brinton states that the name is an old or sacred form of the usual zni-nax1 'knife4' ,the literal meaning of the ,cakchiquel tihax is1 according to ,ximenes1 it bites1 scraping 7muerde rasgando74 ,dr ,seler1 however1 affirms that ,ximenes 7with what authority he knows not7 gives obsidian as the meaning4 ,he thinks the word is related to the root teuh1 cold--tih-ih1 to be cold--with which may be compared the words tic1 to stick in1 prick2 tiz1 to stitch1 and tiztic1 pointed4 ,in regard to the ,zapotec name1 gopa1 gopaa1 or opa1 the authors named differ quite widely1 ,dr ,seler deriving it from rogopa1 cold1 and ,dr ,brinton suggesting that it is more likely a variant of guipa1 a sharp point or edge1 whence the word for stone knife1 gueza-guipa1 from guia1 stone4 ,the ,maya name1 however1 does not appear to be readily brought into harmony with the others4 ,dr ,seler simply remarks that it may be related to the root e1 firm1 rigid1 hard4 ,pio ,perez offers no explanation4 ,dr ,brinton suggests that it is a figurative expression for the sacrificial knife1 from nab1 something anointed1 or blood1 and edz1 to adjust1 to point1 to sharpen4 ,there can be no question that the articles in the codices on which the trembling cross is found consists1 in most instances1 if not all1 of stone4 ,hence it is a reasonable conclusion that the primary signification of the symbol is stone4 ,the ,zotzil name for flint 7pedernal7 is zuiton4 ,i am inclined to believe that the symbol is derived from a conventional form used for indicating stone or flint1 probably from the cracks or fissures in it4 ,i am not prepared yet to discuss the somewhat similar figures which assume the form of the ,st ,anthony cross4 ,various interpretations1 as symbol for union1 night sun1 etc1 have been given4 ,however1 as this form is never used as a day symbol1 it has no direct relation to the present discussion4 ,,the ,,nineteenth ,,day ,maya1 cauac2 ,tzental1 cahogh2 ,quiche-,cakchiquel1 caok1 cook2 ,zapotec1 ape1 appe1 aape2 ,nahuatl1 quiahuitl4 ,the various forms of the symbol of this day are shown in plate #cg-dh--that by ,landa at #cg2 those of the ,troano and ,cortesian codices at #ch-dc1 and those from the ,dresden ,codex at #de-dg4 ,the irregular form given at #dd is from ,tro4 #bh;d1 and that at #dh from the ,peresianus4 ,this symbol is found quite frequently in combination with other characters1 in some of which its phonetic value can be ascertained with reasonable certainty4 ,for example1 it forms the lower half of the symbol for the month ,yax1 as seen at ,,lxiv1 #ab2 also in the symbol for the month ,zac 7,,lxvi1 #dh74 ,in both these instances its chief phonetic element appears to be the guttural sound k1 or ks4 ,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 places4 ,for example1 it is found on what appear to be boards carried in the hands of individuals1 on ,tro4 #cb99;b 7,,lxvii1 #di72 and it also is seen on what appear to be wooden boxes or gums from which the honeycomb is being removed1 as ,tro4 #e99;c and #i99;a4 ,dr ,seler1 who gives quite a different interpretation of the character from that presented here1 admits that these are boards4 ,it is also found on trees1 as ,tro4 #ae99;a 7shown in ,,lxviii1 #a7 and #ag99;a1 and ,dres4 #bf;c1 #bg;c1 and #bh;c4 ,it is marked on the walls of houses or canopied seats1 as ,tro4 #f;b1 #bi99;c1 and #ah99;b4 ,under the last mentioned we observe the cab symbol1 showing that it is a building placed on the ground and not on a stone foundation4 ,it also appears on the ends of beams1 as at ,tro4 #i;a and #bb99;a4 ,true1 ,dr ,seler contends that these are stones instead of weight poles1 but ,i think all trappers will decide against him4 ,again1 it appears on seats 7,tro4 #ac;a and #ad99;a7 and also marked on heads1 one of which is shown in ,,lxviii1 #b4 ,that the symbol is not intended to indicate the different articles on which it is found is evident2 hence it must be given to denote the substance of which these things are formed1 which ,i maintain can only be wood4 ,that the trees and boards must be wood is admitted2 that the walls of many of the houses and of some of the other buildings of ,yucatan were of wood must be admitted2 that seats were often of wood is well known4 ,the heads with this mark are in all probability representations of wooden masks4 ,masks are represented in the hands of individuals at several places in the codices1 as ,dres4 #db7a7;a and in ,peresianus4 ,i therefore conclude that in all these cases the symbol is to be interpreted by che1 cheil1 wood1 tree1 timber1 stick4 ,in order to show the difference between the explanation given here and that by ,dr ,seler1 ,i copy the latter3 ,we find1 for instance1 on the one hand the undoubted application which is connected with the idea of cloud or rain4 ,thus1 in the hieroglyph1 figure #hj1 the accompanying hieroglyph of figure #df1 i4 e41 the bird ,moan4 ,so also the one in figure #bh 7p4 #ajg7 the accompanying hieroglyph of the name ,kinchahau1 which1 besides cauac1 contains further the element of fire and that of the hatchet1 which may remind us of the ray or flash darting from the cloud4 ,the hieroglyph cauac is1 however1 used far more commonly in the sense of stone or heaviness4 ,this is most clearly shown in the case of the animal figures pictured in ,cod4 ,tro4 #i;a and #bb99;a1 where the stone laid upon and weighing down the horizontal beam is represented by the element cauac4 ,but this explanation must be accepted also1 because we find the pyramidal foundation of the temple covered with the element cauac4 ,and where1 in ,cod4 ,tro4 #ae99;a1 to the ,chac who is felling a tree is opposed the death god1 also felling a tree1 covered by the element cauac1 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 tree4 ,the numerous cases in which the hieroglyph cauac serves as a seat or footstool of the gods are sometimes easily interpreted as signifying clouds1 but in the majority of cases it undoubtedly represents stone1 homologous to the hieroglyph caban and the element tun1 stone1 itself 7figure #he71 both of which are found equally often denoting the seat and footstool of the gods4 ,it is equally evident that in the hieroglyph figure #hd1 in which there is indicated the bearing of a burden on the back1 the element cauac is to be understood simply as the expression of the weight1 the burden4 ,in the peculiar cases where we see the gods holding a board provided with the elements of the character cauac1 or where a board is placed before the gods1 furnished with a plaited handle whose side bears the element cauac1 the latter seems to relate to a sounding board1 for the accompanying hieroglyphs seem to signify music4 ,finally1 there can be found a direct homology between the element cauac and the element tun4 ,this is seen in the hieroglyph of the hunting god of figure #hc1 whose distinguishing mark is usually an eye or the element tun 7i4 e41 a precious stone71 which he hears in the front of the headdress4 ,the hieroglyph of this god is written sometimes as in figure #ha1 sometimes as figure #hb4 ,and that the element here1 which in figure #hb replaces the element cauac1 is to be understood in fact as tun or stone1 precious stone1 is evident1 on the one hand from the application of the precious stone in the headdress 7tun1 piedra1 piedra preciosa71 and1 on the other hand1 from its use as the base of the pole on which ,mam1 the ,uayeyab demon1 is set up during the xma kaba kin 7,cod4 ,dres4 #be;c74 ,now1 it is true that a connection of ideas can be established with considerable certainty between clouds1 rain1 and stone1 for in that region every rain was a thunderstorm4 ,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 stone1 namely1 quia1 quie4 ,illustration3 ,,pl4 ,,lxviii ,,copies ,,of ,,glyphs ,,from ,,the ,,codices ,according to the explanation ,i have given above1 the chief phonetic element of the character is the guttural sound k1 ks 7or x71 and ch4 ,as additional evidence tending to confirm this conclusion1 the following examples are given3 ,symbols #fa1 ,,lxv1 from ,tro4 #bb99;a1 and #fb1 from ,dres4 #a 7#db71 have already been explained1 the first as signifying kutz or cutz1 the turkey1 and the second tzac1 the name of a certain fish found in the senotes4 ,in the first 7#fa7 the first or left-hand character is our ,cauac symbol and has the k sound1 and the same symbol forms the right portion in the second 7#fb7 and also has the k sound4 ,in ,,lxvi1 #dg1 from ,dres4 #ah;c1 the ,cauac symbol forms the first or upper portion4 ,the whole compound symbol1 as above shown1 may be consistently interpreted cuchpach1 a porter or carrier2 literally1 one who bears on the back4 ,again we see the k sound given the character is consistent4 ,the symbol for the month ,ceh1 as found in the ,dresden ,codex1 is shown at ,,lxvi1 #dd4 ,in this the last or lower portion is also the ,cauac character1 and1 according to the value assigned it1 should have a harder sound than the simple aspirate4 ,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 deer4 ,in the ,zotzil chigh is the name for deer4 ,it is therefore apparent that the symbol has here the guttural sound4 ,the glyphs in ,,lxvii1 #ej and #ea 7,cort4 #ba71 probably signify night and evening2 the first 7#ej71 akab1 night1 and the second 7#ea71 kankin1 one signification of which1 according to ,henderson1 is evening4 ,the wing-like appendage is probably a time determinative4 ,these last interpretations are of course given with some doubt4 ,however1 this may be said in their favor1 that wing-like appendages are usually attached to time symbols1 and that the figures below the text represent persons1 each of whom carries what appears to be a wheel1 possibly like those used in keeping time1 and the main character of the preceding symbol in both cases is the ,manik glyph1 having ch as its chief phonetic element and chackinil1 signifying hours1 wheel4 ,precisely the same symbol as ,,lxvii1 #ea1 preceded by the ,manik glyph1 and a wheel in the hand of the person figured below the text1 is seen in ,troano #ce;d4 ,the character shown in ,,lxvii1 #eb1 from ,tro4 #ce;c1 may possibly be correctly rendered by bakah 7baakal71 to roll round about1 to go round about1 alluding to the flight of the vulture figured below the text4 ,this supposition appears to be strengthened by the probable interpretation of the symbol immediately below it 7,,lxvii1 #ec71 malaalahah1 without repeated buffetings4 ,the character given in ,,lxviii1 #c1 from ,tro4 #ca;a1 may be interpreted pak1 to sow seed1 to plant1 and that shown in ,,lxviii1 #d1 from the second division of the same plate1 indicates the same word1 as the transposition of the parts of a symbol does not always indicate a change of signification4 ,possibly1 however1 its equivalent may be capak1 to reseed or sow seed the second time1 or kapak1 to place in a trench or hole4 ,as the persons figured below the text appear to be planting seed by dibbling them in with a stick1 this would seem to be an appropriate rendering4 ,dr ,seler appears to have entirely misunderstood these figures1 as he thinks they represent the deities pouring out water4 ,i have in a previous part of this paper given some reasons for believing that these plates refer to the planting and cultivation of corn4 ,these examples will suffice at this point4 ,it is difficult to decide as to the origin of the glyph4 ,however1 ,i am inclined to believe it has grown out of a conventional symbol for wood1 possibly drawn from the little knots and marks seen on the inside surface of split wood4 ,this may be wide of the true explanation1 but all the indications ,i can find point in this direction4 ,as wood 7lea7 in ,zotzil 7,i do not know what it is in ,tzental7 is ci--equal to ki or qi--we obtain the guttural sound which appears to be the chief element of the symbol4 ,in its use it appears to shade off from the hard to the soft sound4 ,the ,zapotec name ape1 which1 according to ,dr ,brinton1 may properly be translated by lightning1 or the lightning flash1 is much like the name for fire which prevails throughout ,oceanica4 ,commencing with the ,malay api1 we trace it through the ,oceanic islands in such forms as api1 lap1 yap1 nap1 yaf2 to ,new ,zealand kapura2 ,tonga and ,samoan afi1 and ,hawaiian ahi4 ,in the ,zapotec words laari-api-niza and ri-api-laha1 translated relampage1 relampaguear1 we find precisely the original form of the ,oceanic word for five4 ,,the ,,twentieth ,,day ,maya1 ahau2 ,tzental1 aghual2 ,quiche-,cakchiquel1 hunahpu2 ,zapotec1 lao or loo2 ,nahuatl1 xochitl4 ,the symbol for this day1 except where evidently imperfectly drawn1 is subject to but few and slight changes1 that given by ,landa corresponding to the form found in the codices4 ,the usual and correct form is shown in ,,lxviii1 #e-g2 slight variations are seen in ,,lxviii1 #h and #i4 ,dr ,seler figures several other varieties1 but as these are from plates of the ,dresden ,codex1 where the symbol is in columns1 where they are evidently hastily made1 without any attempt to have more than one or two in a column complete1 they are not given here4 ,the character represented in ,,lxviii1 #aj1 is from the ,tikal inscription1 and that in ,,lxviii1 #aa1 from the ,palenque ,tablet4 ,illustration3 ,,pl4 ,,lxix ,,shell ,,bearing ,,maya ,,glyphs ,this shell1 on which are engraved seven ,maya hieroglyphs1 was found in ,belize and courteously sent to the ,bureau of ,american ,ethnology by ,sir ,alfred ,moloney1 ,governor of ,british ,honduras4 ,the shell is here figured for the purpose of placing it before students of ,central ,american paleography,,tn-#c ,the ,maya and ,tzental names signify king1 lord1 sovereign4 ,the derivation of the word has been explained in various ways4 ,brasseur explains it by the lord of the collar1 ah-au1 as does ,dr ,brinton2 ,stoll gives lord of the cultivated lands1 from the ,ixil1 avuan1 to sow4 ,dr ,seler1 however1 is disposed to derive the name from the masculine prefix ah and uinic or vinak1 man4 ,his method of reaching this conclusion is as follows3 ,for the ,tzental word aghual1 standing parallel with the ,maya ahau1 which doubtless corresponds to the abstract form ahaual of the word ahau1 is to be referred rather to a primitive form avu1 a'ku1 ahu1 than to ahau4 ,in the ,tzental ,pater ,noster which ,pimental gives1 we find the phrase to us come ,thy kingdom 7,thy dominion7 expressed by the words aca taluc te aguajuale4 ,the primitive meaning of ahau is certainly man1 lord1 and the two roots of similar significance1 ah and vu 7see uinic1 vinak1 man7 seem to concur in this word4 ,he explains the ,quiche-,cakchiquel hunahpu by hun1 one1 and ahpu lord of the blowpipe1 or blowpipe shooter4 ,dr ,brinton translates it the ,one ,master of ,power4 ,he brings the ,mexican name into harmony by rendering it the flower of the day--that is1 the sun2 and the ,zapotec by rendering it eye1 meaning the eye of the day--i4 e41 the sun4 ,when we attempt to bring the symbol of the day into harmony with the ,maya name1 we encounter a difficulty which can be overcome only by following a different line from that suggested by ,dr ,brinton or ,dr ,seler4 ,that the character shown in ,,lxviii1 #ab1 is the symbol for the cardinal point east1 which in ,maya is likin1 is now generally admitted1 and that the lower portion is the symbol for kin1 day or sun1 is also admitted4 ,we are therefore justified in concluding that the upper portion1 which is the ,ahau symbol1 stands for li1 and that l is its consonant element4 ,if ,landa's second l 7shown in ,,lxviii1 #dc7 is turned part way round1 it will be seen that it is a rough attempt to draw the ,ahau symbol4 ,if a careful study is made of his l's as given in his list1 and his example of spelling le1 and of the similar characters in the codices1 it will be seen that both his l characters are derived from the same original4 ,for example1 the character shown in ,,lxv1 #fj1 from ,tro4 #bb99;a is precisely the combination which this author translates le1 a snare1 or to snare4 ,by referring to the plate it will be seen that it is followed by the character 7,,lxv1 #fa7 which we have interpreted kutz1 turkey1 and that in the picture below the text there is a lassoed turkey4 ,it is apparent1 therefore1 that both these forms are used sometimes for words of which l is the chief phonetic element1 and that the parallelogram and two interior dots are the essential elements4 ,the day symbol is of less frequency in combination than the other form1 but it sometimes occurs4 ,it must1 however1 be distinguished from the closely allied p symbol heretofore alluded to4 ,from what has been shown in regard to the symbol it would seem1 if considered phonetic1 that the original day name it was intended to represent contained l as its chief consonant element4 ,if ikonomatic1 the name of the thing indicated had l as its chief element4 ,i think there can be little doubt that the symbol1 as has been suggested by others1 was taken from the full face1 the central double line representing the nose1 the two open dots the eyes1 and the circle below the mouth4 ,now1 according to ,fuller's ,zapotec ,vocabulary1 the name for face is lu1 which is the ,zapotec name of the day4 ,as has been stated1 ,dr ,brinton thinks the ,nahuatl and ,zapotec names refer to the sun1 and he is inclined also to believe that the ruler or sovereign referred to by the names of the ,maya dialects is the sun4 ,i think we may rest assured that the symbol of this day was derived from the full face1 and that the word 7for face7 it was intended to indicate had l as its chief phonetic element--possibly from lec1 brow1 front1 forehead4 ,if derived from the face1 its use as a day symbol1 and in numerous combinations1 proves beyond question that it is phonetic in the true or in the rebus sense4 ,,footnotes3 #bje-a ,study of the ,manuscript ,troano1 pref41 p4 viii4 #bje-b ,american ,anthropologist1 ,washington1 ,july1 #ahic4 #bjg-a ,the plates are designated by ,roman numerals1 and the figures by the ,arabic numbers #a1 #b1 #c1 etc4 ,hence ,,lxiv1 #a1 signifies figure #a of plate ,,lxiv2 ,,lxiv1 #b1 figure #b of plate ,,lxiv1 etc4 #bjh-a ,american ,anthropologist1 ,july1 #ahic1 p4 #bed4 #bjh-b ,there appears to be much confusion among writers who have referred to this subject in regard to the ,black ,deities of the codices4 ,dr ,brinton's remarks on this subject in his late work1 ,a ,primer of ,mayan ,hieroglyphics1 does not clear up the confusion4 ,apparently he has not discovered that quite a number of these are merely black figures of well-recognized deities not thus usually colored4 ,it appears also1 judging by his statements1 that ,dr4 ,brinton has failed to identify the characteristics by which the different deities of this class are to be distinguished4 ,dr ,schellhas1 in his excellent paper ,die ,gottergestallen der ,maya ,handschriften1 fails also to properly distinguish between these deities4 ,dr ,seler1 whose profound studies have thrown much light on the ,maya hieroglyphs1 fixes quite satisfactorily the characteristics of some of these deities1 yet he confounds others which should have been separated4 #bji-a ,dr ,brinton 7,primer of ,mayan ,hieroglyphics1 p4 #ic7 claims to have discovered that this hitherto supposed vessel is1 in reality1 a drum4 ,as the four 7,cort4 #bg;a7 are without any accompaniments to indicate their use as drums1 and as each has above it one of the cardinal point signs1 there is nothing1 unless it be the form1 to lead to the supposition that they are drums4 ,in the same division of the two preceding and three following pages we see vessels of different kinds represented4 ,in the lower divisions pages #bi and #cj1 are vessels somewhat of the same elongate1 cylindrical form1 borne on the backs of individuals2 and also in the lower division of page #dj are four tall cylindrical vessels1 in each of which the arm of a deity figure is thrust4 ,this section is copied in ,dr ,brinton's work with the subscript ,the beneficent gods draw from their stores4 ,additional proof1 if any is needed to show that these are vessels1 is found in the ,tro4 ,codex4 ,on plates #f99 and #g99 are tall cylindrical vessels with the same inverted ,v marks on them2 moreover1 one of them has the upper portion margined by the same tooth-like projection as those in the ,cortesian plate4 ,that these are vessels of some kind is apparent from the use the pictures show is made of them4 #bji-b ,see ,brasseur's lexicon under bacab1 also the mention below1 under the day ,ik1 of four vessels4 #baj-a ,zeitschrift fr ,ethnologie1 p4 #aae4 #baj-b ,a ,study of the ,manuscript ,troano1 pp4 #hj and #ef4 #bad-a ,jour4 ,anthrop4 ,inst4 ,g4 ,b4 and ,i41 ,november1 #ahhi1 p4 #aba4 #bad-b ,ibid41 #ahhe1 p4 #aii4 #bad-c ,polynesian ,race1 vol ,i1 pp4 #ge-gg4 #bad-d ,rev4 ,richard ,taylor1 ,te-,ika-a-,maui2 ,london1 #ahgj4 #bae-a ,american ,anthropologist1 ,july1 #ahic1 pp4 #bfc-bfd4 #baf-a ,historia de los ,mexicanos1 as quoted by ,brinton4 #baf-b ,american ,anthropologist1 ,july1 #ahic4 #bag-a ,cong4 ,inter4 des ,americanistes1 ,actes de la ,cuarta ,reunion1 ,madrid1 #ahha1 tom4 #b1 pp4 #agc-agd4 #bai-a ,primer of ,mayan ,hieroglyphics1 p4 #aae4 #bbj-a ,american ,hero ,myths1 p4 #bbb4 #bbj-b ,names of the ,gods in ,kiche ,myths1 p4 #bb4 #bbc-a ,fourth ,ann4 ,rep4 ,bur4 ,eth4 7#ahhb-hc71 p4 #bch4 #bbc-b ,schoolcraft1 ,indian ,tribes1 etc1 vol4 ,i1 pl4 #ea1 ,no4 #aj1 p4 #cfj4 #bbd-a ,american ,anthropologist1 ,july1 #ahic1 pp4 #beh-bei4 #bbd-b ,dr ,brinton 7,primer1 etc1 p4 #ic7 explains it as the symbol of a drum4 ,he remarks that in a more highly conventionalized form we find them in the ,cod4 ,troano thus giving plate ,,lxiv1 #ea1 which has been explained by ,pousse1 ,thomas1 and others as making fire or as grinding paint4 ,it is obviously the dzacatan1 what ,i have called the 'pottery decoration' around the figures1 showing that the body of the drum was earthenware4 ,yet 7p4 #acj and fig4 #ge7 ,dr4 ,brinton explains this identical group or paragraph as a representation of the process of making fire from the friction of two pieces of wood4 ,it seems to mo clear that this glyph represents something in the picture1 and not the personage1 as there is a special glyph for this4 ,a comparison of the groups in the two divisions of this plate 7,tro4 #ai7 and plates #e and #f b of the ,dresden ,codex shows that the glyph refers to the work or action indicated by the pictures4 ,that it refers to something in or indicated by the pictures1 and that no drum is figured1 will1 ,i think1 be admitted by most students of these codices4 #bbe-a ,dr ,brinton 7,primer1 p4 #aag7 errs in regarding the superfix to this glyph as the kin or sun symbol4 #bbg-a ,dr ,brinton 7,primer1 p4 #aaj7 says the object represented by this symbol is a polished stone1 shell pendant1 or bead4 ,this authority considers the dot or eye in the upper part as a perforation by which it was strung on a cord4 ,if this be true1 it is strange that we see them nowhere in the codices strung on strings1 though necklaces are frequently represented2 and that we do see them piled up in vessels1 see them putting forth shoots and leaves1 and see birds and quadrupeds devouring thorn4 ,dr ,brinton himself 7p4 #abc1 ,e4 ,no4 #bi7 gives one of these sprouting kan symbols1 which he says is a picture of the maize plant from ,cod4 ,tro41 p4 #bi4 ,that it is not used ikonomatically here is evident1 as kan in ,maya is not a name for maize or grain of maize4 #bcb-a ,first ,ann4 ,rep4 ,bur4 ,ethn41 p4 #chf4 #bcb-b ,dr ,brinton 7,primer1 p4 #fe7 says3 ,former students have been unable to explain this design and suggests that it is a maggot4 #bcb-c ,brinton follows ,brasseur in supposing it represents the grasping hand1 and thinks it is a rebus of mach1 asir1 tomar con los manos4 #bcf-a ,page #ff4 #bcg-a ,notwithstanding his definition given above1 ,dr ,brinton suggests in his late work that the symbols of the day bear a close resemblance to some of the sun signs4 #bch-a ,for explanation of the inclosed comb-like characters1 ,landa's ca1 see ,sixth ,annual ,report of the ,bureau of ,ethnology1 page #cee4 #bci-a ,brinton thinks that in some of the forms it indicates a trail or footprints1 which are meanings of oc4 #bdj-a ,i was not aware that oc had the signification dog in any of the ,mayan languages1 nor do ,i find that ,seler or ,brinton appeal to this fact in their efforts to explain the day name in the ,maya calendar4 ,however1 ,dr ,brinton remarks that ,brasseur and ,seler think that some forms of the symbol portray the ears of a dog1 as in some of the ,mayan dialects the dog is called oc4 #bdj-b ,dr ,brinton 7,primer1 p4 #ie7 says that this is called an article of food1 by ,thomas4 ,while this is correct in the sense that ,i speak of the turkey 7kutz or cuitz7 as food1 it is incorrect in giving the impression that ,i interpret the symbol by article of food1 as ,i have always interpreted it turkey4 #bde-a ,dr ,brinton says it is the face of an old woman with a peculiar pointed earmark4 #bdh-a ,brinton says the ben symbol looks to him like a wooden bridge1 the two supports of which are shown and which was sometimes covered with a straw mat4 ,if so1 it must be shown in profile1 and the hanging marks above 7see ,,lxvi1 #af1 #ag1 #ai7 would seem to be without signification2 moreover1 in ,,lxvi1 #ah1 the supports hang from above1 which would1 on this theory1 imply a hanging bridge4 #bej-a ,cong4 ,inter4 ,americanistes1 #ahha1 tom4 #b4 #bej-b ,dr ,brinton says the usual form suggests scattered grain husks1 the word for which is xiix4 #beg-a ,jour4 ,am4 ,eth4 and ,arch41 ,,ii1 p4 #ch4 ,,appendix ,a ,,list ,,of ,,the ,,deities ,,of ,,the ,,days ,,of ,,the ,,month ,,in ,,the ,,maori ,,calendar 7,,after ,,taylor74 #a4 ,tane was the parent of the tui1 of birds in general1 and trees4 #b4 ,ru1 the father of lakes and rivers4 #c4 ,rupe1 of the pigeon4 #d4 ,tangaroa1 of fish4 #e4 ,irawaru1 of dogs4 #f4 ,nga rangi-hore1 of stones4 #g4 ,mauika1 of fire4 #h4 ,maui1 of the land4 #i4 ,mumuhanga1 of the ,totara2 also called ,tukau moana4 #aj4 ,paruri1 of the ,tui bird4 #aa4 ,papa1 of the ,kiwi ,apterix ,australis4 #ab4 ,owa1 of the dog2 he was also the father of ,irawaru4 #ac4 ,pahiko1 of the ,kaka4 #ad4 ,punga ,matua1 of the shark 7tuatini71 lizard1 and tamuri the snapper-fish4 #ae4 ,tute maona1 of the ,kahikatoa a plant so named4 #af4 ,hina-moki1 of the rat4 #ag4 ,tuwairore1 of the ,kahikatea a certain tree and ,rimu a species of pine4 #ah4 ,haere-awa-awa1 of the ,weka a large bird4 #ai4 ,rongo1 of the ,kumara sweet potato2 also called ,rongomatane4 #bj4 ,tiki1 of man4 #ba4 ,tute-nga-nahu1 of evil4 #bb4 ,tahu1 of all good4 #bc4 ,tawiri-matea1 of the winds4 #bd4 ,mokoikuwaru1 of lizards4 #be4 ,otunai-rangi1 of the palm tree 7nikau7 and flax 7harakeke74 #bf4 ,haumia1 of the fern root4 #bg4 ,tomairangi1 of dew4 #bh4 ,haupapa1 of ice4 #bi4 ,hauhunga1 of cold4 #cj4 ,te-apu hau1 father of storm and tempests4 ,it must be understood that these are not the names of the days1 but of the deities which preside over them1 and of the things which they created or of which they had special care4 ,,index ,,aape1 see ,,ape4 ,,abagh day symbol discussed #bbi ,,acatl day symbol discussed #bde --1 meaning of #bbg ,,aghual day symbol discussed #bfb ,,ah day symbol discussed #bde ,,ahau and lamat symbols compared #bce -- day symbol discussed #bfb ,,ahbuluc-,,balam1 a ,maya deity #bdd ,,ahmak day symbol discussed #beb ,,ak1 phonetic value of #bbc ,,akab1 definition of #bfa ,,akbal symbol in ,maya calendar #bba ,,ape day symbol discussed #bei --1 definition of #bfb ,,appe1 see ,,ape4 ,,atl day symbol discussed #bcg --1 meaning of #bch ,,bakah1 definition of #bfb ,,baklum-,,chaam1 a ,maya deity #bbe ,,balam day symbol discussed #bdh ,,balche1 a ceremonial drink #bec ,,balloo1 definition of #beb ,,bat1 how regarded by ,central ,americans #bbe ,,batz day symbol discussed #bda ,,bee1 see ,,honey4 ,,been1 see ,,ben4 ,,ben symbol in ,maya hieroglyphs #bah1 #bde ,,benel1 meaning of #bde ,,bird as a wind symbol #bai -- symbols in the codices #bai1 #bbj1 #bbe1 #bbf1 #bea ,,black ,,deities of ,maya codices #bjh ,,borgian ,,codex1 discussion of symbols in #bab1 #bac1 #bai1 #bbb1 #bdd --1 earth symbol in #bef --1 flint symbols in #bbh --1 sky symbol in #bbc ,,brasseur ,,de ,,bourbourg1 oc symbol interpreted by #bci --1 on definition of ah #bde --1 on definition of ahau #bfc --1 on definition of chacyuc #bcc --1 on definition of hok #bda --1 on definition of lamat #bcf --1 on definition of toh #bch --1 on definition of tzac #bda --1 on derivation of chuen #bdc --1 on ,mexican mythology #bba --1 on origin of chicchan symbol #bca --1 on the akab-maax symbol #bjh --1 on the bacab symbol #bji --1 on the germ symbol #bah --1 on the manic day symbol #bcb --1 on the lamat symbol #bdi ,,brechii1 meaning of #bbh ,,brinton1 ,d4 ,g41 ben symbol interpreted by #bdh --1 on drum symbol in ,maya codex #bji1 #bbd --1 on meaning of certain symbols #bac1 #bbg1 #bci1 #bej --1 interpretation of light symbol by #bcg --1 interpretation of oc symbol by #bci1 #bdj --1 ,maya and ,zapotec names harmonized by #bcg --1 on definition of ahau #bfc --1 on definition of ahmak #beb --1 on definition of ape #bfb --1 on definition of aunahpu #bfc --1 on definition of chab #bec --1 on definition of chinax #beh-bei --1 on definition of eb #bdd --1 on definition of edznab #bei --1 on definition of guache #bbg --1 on definition of hix #bdi --1 on definition of laa #bde --1 on definition of lamat #bcf --1 on definition of tecpatl #beh --1 on definition of tox #bca --1 on definition of uotan #bba1 #bbb --1 on derivation of caban #bee --1 on derivation of chicchan #bcj --1 on derivation of chuen #bdc --1 on derivation of gopa #bei --1 on derivation of kanel #bcf --1 on derivation of manik #bcd --1 on derivation of muluc #bch --1 on maggot sign in the codices #bbb --1 on the black deities #bjh --1 on the eche day symbol #bdh --1 on the four-winds symbol #bai --1 on the ghanan symbol #bbf --1 on the ,maya calendar #bje --1 on the month name zip #bee --1 on origin of guilloo symbol #beb --1 on origin of naa symbol #bea --1 on the rabbit in indian mythology #bcf --1 on the term ni #bai --1 ,zapotec terms interpreted by #bah ,,brush symbol the codices #bdd ,,buluc-,,ahau1 a ,maya deity #bdd ,,burden-,,bearer in ,troano codex #bej ,,ca symbol of ,landa #bdb ,,cab1 definition of #bee -- symbol1 application of #bje ,,caban symbol discussed #bje1 #bec1 #bed ,,cabnix1 definition of #beg ,,cabrera1 --1 on title of a ,tzental manuscript #bbb ,,cacao symbol in the codices #bcd4,,tn-#d #bch ,,cagh-,,ben1 meaning of #bde ,,cahogh day symbol discussed #bei ,,calendar1 ,maori1 day deities in #bfe ,,calli day symbol discussed #bba --1 signification of #bba ,,cama-,,zo',,tz in ,central ,american mythology #bbe ,,camey day symbol discussed #bca ,,can day symbol discussed #bbi ,,canel day symbol discussed #bce ,,caok day symbol discussed #bei ,,capak1 definition of #bfb ,,cardinal points1 birds symbolic of the #bbj --1 observed in ceremonies #beg --1 symbols of1 in the codices #bcd1 #bdb1 #beg1 #bfc -- winds symbolic of #bcb ,,cauac day symbol discussed #bei ,,cavern symbol in ,mexican pictography #bbc ,,cecelhuchah1 meaning of #bbd ,,ceh symbol in ,dresden codex #bdi -- symbol discussed #bfa ,,ch'1 phonetic value of #bah1 #bbf ,,ch',,ab1 meaning of #bec ,,chabin day symbol discussed #beb ,,chac1 a ,maya rain god #bjh1 #bch -- defined #bbf1 #bea -- symbol in ,dresden codex #bbe-bbf ,,chacbolay1 meaning of #bbf ,,chackinil1 definition of #bfa ,,champollion1 --1 ,egyptian negation signed by #bab ,,chan1 meaning of #bcj1 #bcb ,,charnay1 ,,desir1 day symbol copied by #bjg --1 battlemented structures figured by #bdf ,,che1 definition of #bfj ,,cheil1 definition of #bfj ,,chi1 definition of #bdc ,,chic day symbol discussed #bed ,,chicchan day symbol discussed #bbi1 #bch1 #bda ,,chich1 phonetic value of #bcc ,,chichan1 meaning of #bcb ,,chigh1 meaning of #bcc1 #bfa ,,chikin1 meaning of #bcc -- symbol in ,maya codex #bbe ,,chilla day symbol discussed #bjg --1 meaning of #bac ,,chimalpopoca ,,codex1 interpretation of mythic concept in #bba ,,china day symbol discussed #bcb ,,chinax day symbol discussed #beh ,,chiribias1 a ,zapotec goddess #bee ,,chiylla1 see ,,chilla4 ,,choah symbol in ,troano codex #bcd ,,choch1 meaning of #bcg ,,choco1 meaning of #bdb ,,choich1 meaning of #bcd ,,cholceh1 equivalent to xolke #bcc ,,chooch1 meaning of #bcg ,,chuac symbol in ,maya hieroglyphs #bbf ,,chuc1 meaning of #bcb ,,chuch1 significance of #bbe ,,chuen and akbal symbols compared #bba1 #bbe -- day symbol discussed #bab1 #bda ,,chuenche1 definition of #bdc ,,chup1 meaning of #bec ,,chuuc1 meaning of #bcb ,,ci day symbol discussed #bbi --1 definition of #bfb ,,cib day symbol discussed #bbd1 #beb ,,cimi symbol discussed #bca -- symbol in ,dresden codex #bej -- symbol in ,troano codes #bbi ,,cipactli symbol discussed #bjg1 #bab -- symbol in ,borgian codex #bac ,,clavigero1 ,f4 ,s41 on signification of ,mexican term #bdd ,,cloud ,,symbols compared #bbc -- in the codices #bbb1 #beh ,,cohuatl day symbol discussed #bbi ,,color ,,symbolism in the codices #bbc1 #bbh ,,comb-,,like ,,characters in ,maya codex #bch -- in ,dresden codex #bdb ,,cook1 see ,,caok4 ,,cordova1 --1 on meaning of magache #bbh -- on meaning of quii-lana #bca-bcb ,,corn destruction in ,troano codex #bag --1 significance of #bbh -- symbols in the codices #baf1 #bbf1 #bdb ,,corn ,,god in ,maya hieroglyphs #baj1 #bag1 #bbi ,,cortesian ,,codex1 caban symbol in #bed --1 cauac day symbol in #bei --1 chuen symbol in #bda --1 cimi symbol in #bca --1 discussion of symbols in #bef1 #bfa --1 eb symbol in #bdc --1 ix symbol in #bdh --1 kan symbol in #bbi --1 muluc symbol in #bcg --1 oc symbol in #bci --1 phonetic elements of symbols in #bci ,,cosmogongy of the ,muyscas #bbj ,,cozcaquauhtli day symbol discussed #beb ,,cross symbol in the codices #bcb1 #bei ,,cuch1 meaning of #bdg ,,cuchpach1 meaning of #bej1 #bfa ,,cuetzpallin day symbol discussed #bbf --1 meaning of #bbg ,,cuitz1 see ,,kutz4 ,,cumhu symbol in the codices #bbh ,,cushing1 ,f4 ,h41 on cardinal points in ,zui ceremonies #beg ,,cutz1 see ,,kutz4 ,,day deities in ,maori calendar #bfe -- names in ,maya and ,mexican calendars #bjf -- ,,symbol in ,troano codex #bbb -- of the ,maya year #aii-bfe ,,death ,,god of the ,mexicans #bdc -- symbol as a day symbol #bca ,,deer symbol in the codices #bcc1 #bcd ,,deities1 day1 in ,maori calendar #bfe ,,dog-,,ear ,,symbol in the codices #bci ,,dog-,,eye ,,symbol in ,mexican codices #bdb ,,dog ,,images1 sacrifice of #baa ,,dog-,,like ,,animals in the codices #bbf1 #bbi ,,dog ,,symbol in ,dresden codex #bdj -- in ,maya codex #bbi ,,dots connected with ,maya glyphs #bbc1 #bbd1 #bce1 #bch1 #bda1 #bdc1 #bed ,,dresden codex1 ahau symbol in #bfc --1 akbal symbol in #bba --1 ben symbol in #bde --1 bird symbols in #bbe1 #bea --1 burden-bearers symbolized in #bdg --1 caban day symbol in #bed --1 cauac day symbol in #bei --1 ceh symbol in #bdi --1 chac symbol in #bbe-bbf --1 chuen symbol in #bda --1 cib symbol in #beb --1 cimi symbol in #bca --1 discussion of symbols in #bac,,tn-#e #bcc1 #bdj1 #bee1 #bfj1 #bfa --1 eb symbol in #bdc --1 ik symbol in #baf --1 ix symbol in #bdh --1 kan symbol in #bbi --1 long-nose deity in #beh --1 men symbol in #bej --1 mol symbol in #bbd1 #bch --1 muluc symbol in #bcg1 #bch --1 oc symbol in #bci --1 ,quetzal symbol in #bbd --1 serpent symbol in #bef --1 xul symbol in #bbe ,,drum ,,symbol in ,maya codex #bbd ,,dzacatan1 significance of #bbd ,e day symbol discussed #bdc ,,eagle ,,symbol in the codices #bea ,,ear1 see ,,dog-,,ear4 ,,earth symbol in ,borgian codes #bef ,,earth ,,deity in ,troano codex #baf1 #bag ,,earthmother symbol in ,maya hieroglyphs #bea ,,earthquake symbol in the codices #bee ,,eb day symbol discussed #bdc ,,eche day symbol discussed #bdh ,,edznab day symbol discussed #beh ,,ee day symbol discussed #bdc ,,ehecatl day symbol discussed #bae1 #bai1 #bbj ,,elab day symbol discussed #bci ,,euob day symbol discussed #bdc ,,exorcism represented in ,maya glyphs #bdh ,,eye1 dog1 symbol in ,maya codices #bdb -- in ,maya glyphs #bcg ,,ezanab1 see ,,edznab4 ,,fejervary ,,codex1 bird symbol in #bbj --1 reference to symbols in #bej ,,fewkes1 ,j4 ,w41 on cardinal directions in ceremonies #beg ,,field ,,deities in ,dresden codex #bbf ,,fire ,,symbol in the codices #bah1 #bai1 #bbd1 #beg ,,fish ,,symbol in the codices #bda1 #bfa ,,flint ,,symbols in ,borgian codex #bbh ,,fornander1 --1 cited on ,hawaiian monsters #bad ,f,,rstemann1 ,e41 on significance of certain glyphs #bej ,,fuen-,,leal ,,codex1 monsters pictured in #bad ,,fuller1 ,e4 ,a41 on meaning of gu-lana #bca --1 on meaning of lu #bfd --1 on meaning of na-gutchi #bbh --1 on ,zapotec name for wine #bai ,,gatu1 see ,k',,at4 ,,ghanan day symbol discussed #bbf ,,gopa1 definition of #bei ,,gopaa day symbol discussed #bdh1 #beh ,,grass symbol in the codices #bdd ,,gtox1 meaning of #bcb ,,guache day symbol discussed #bbf ,,gueche1 see ,,guache4 ,,gu,,la day symbol discussed #bba ,,gueza-,,guipa1 definition of #bei ,,gui day symbol discussed #bae ,,guii day symbol discussed #bbi ,,guilloo day symbol discussed #beb ,,guipa1 definition of #bei ,,guzman1 --1 on meaning of k'an #bbf ,,hand symbol in the codices #bcb ,,hanuman1 a ,hindu monkey god #bba ,,hawaiian and ,central ,american linguistic similarities #bcf -- and ,zapotec terms compared #bfb -- mythology1 monsters in #bad ,,hax1 meaning of #bcc ,,hchom symbol in ,dresden codes #bbe ,,hchuy1 meaning of #bbe ,,heart figures in ,mexican codices #bah ,,hechcab1 see ,,xachcab4 ,,henderson1 ,a41 an authority for pekokalil #bdh --1 on ,maya names of ,venus #bdi --1 on meaning of cabnix #beg --1 on meaning of cancan #bef --1 on meaning of ceh and kez #bdi1 #bfa --1 on meaning of chac #bbf --1 on meaning of chacboay #bbf --1 on meaning of chichan #bcj --1 on meaning of cib #bec1 #bed --1 on meaning of chooch #bcg --1 on meaning of chuuc #bcb --1 on meaning of kan #bbh --1 on meaning of kankin #bfa --1 on meaning of lemba #bcf --1 on meaning of manik #bcd --1 on meaning of moxan #bcd --1 on meaning of mul #bci --1 on meaning of pacoc #bdg --1 on meaning of pal #bec --1 on meaning of various ,maya terms #bdg --1 on meaning of xachcab #beh --1 on meaning of xolke #bcc --1 on meaning of yokcabil #beg --1 on meaning of yulpol #baa --1 on phonetic value of ak #bbc --1 on the akabmax symbol #bjh --1 on the chucay symbol #baj --1 on the term chuch #bbe ,,hich1 phonetic value of #bcc ,,hindu ,,mythology1 monsters in #bad --1 wind god in #bba ,,hix1 see ,,balam2 ,,ix4 ,,hoch1 phonetic value of #bcc ,,hok definition of #bda ,,hokol symbol discussed #bah ,,honey symbol in ,troano codex #bef ,,hooch1 meaning of #bce ,,huck1 meaning of #bbd ,,humku symbol in the codices #bbh ,,hunahpu day symbol discussed #bfb ,,hunapu1 in ,central ,american mythology #bbe ,,hurakan in the ,popol ,vuh #bbj1 #bba ,,igh day symbol discussed #bae ,,ii1 see ,,quii4 ,,ik symbol in ,maya calendar #bae ,,imiz,,tn-#f symbol discussed #bjg ,,imox symbol discussed #bjg ,,itlan1 possible derivation of #bde --1 see ,,malli-,,nalli4 ,,itzamna1 a ,maya deity #bdb1 #bea --1 elements of the term #bbe ,,itzcuintli day symbol discussed #bci ,,ix day symbol discussed #bdh ,,ixcheblyax1 a ,zapotec goddess #bee ,,ixchel1 a ,maya deity #bea ,,javanese1 mythic birds of the #bbj --1 mythic monsters of the #bad ,,kak symbol in ,maya hieroglyphs #bah ,,kan symbol discussed #bae1 #bbf1 #bdb ,,kanan1 see ,,kan4 ,,kancab1 definition of #bef ,,kanel1 meaning of #bce --1 see ,,canel4 ,,kankin1 definition of #bfa -- symbol in ,maya codices #bda ,,kapak1 definition of #bfb ,k',,at day symbol discussed #bbf ,k',,atic1 see ,k'at4 ,,kayab symbol1 use of #bjf ,,ki1 definition of #bjb ,,kin symbol in the codices #bcc1 #bce1 #bfc ,,kingsborough1 ,lord1 skull glyph pictured by #bej ,,kinichkakmo represented in the codices #bah1 #bai1 #bdh ,,knife sign among ,indians #bcb ,,kuch1 meaning of #bbe ,,kukulcan1 elements of the term #bbe ,,kutz1 definition of #bfa -- symbol in ,troano codex #bdj1 #bfc ,,laa1 see ,,gui2 ,,quii4 ,,laala1 see ,,gui4 ,,laari-,,api-,,niza1 definition of #bfb ,,laba1 see ,,lapa4 ,,lamat1 and ceh symbols compared #bdi -- day symbol discussed #bce ,,lambat day symbol discussed #bce ,,lana day symbol discussed #bca ,,landa1 --1 ahau symbol given by #bfb --1 ben symbol given by #bde --1 ca symbol given by #bcd1 #bch1 #bdb --1 caban day symbol given by #bed --1 cauac day symbol given by #bei --1 chicchan symbol given by #bbi --1 cib symbol given by #beb --1 cimi symbol given by #bca --1 cited on ,buluc-,ahau #bdd --1 cited on ,maya sacrifices #baa --1 cuen symbol given by #bda --1 e symbol of #bbd --1 eb symbol given by #bdc --1 form of akbal symbol given by #bba --1 i symbol given by #bah --1 ik symbol given by #bae --1 interpretation of symbols by #bfc --1 ix symbol given by #bdh --1 kan symbol given by #bbf --1 ku symbol given by #bbd --1 lamat symbol given by #bce --1 le symbol interpreted by #bdj --1 ma symbol given1 by #baa --1 men symbol given by #bej --1 muluc symbol given by #bcg --1 o symbol given by #bah1 #bbd --1 oc day symbol given by #bci ,,lao day symbol discussed #bfb ,,lapa day symbol discussed #bce ,,le1 meaning of #bdj ,,lec1 meaning of #bfd ,,lem1 meaning of #bce ,,lemlaghet1 meaning of #bcf ,,liaa1 see ,,gui4 ,,light symbol in the codices #bcg -- symbolized by the rabbit #bcf ,,lightning ,,symbol in the codices #baf1 #bbf1 #bcg1 #bdj1 #bfb ,,likin symbol in ,maya codices #bfc --1 meaning of #bce ,,lizard symbolism of the ,maori #bbf ,,long-,,nose ,,god in ,maya codices #baj1 #bag1 #bea1 #beh ,,loo day symbol discussed #bda -- signification of #bec1 #bed --1 see ,,guilloo2 ,,lao4 ,,ma1 meaning of #bcd ,,mac1 symbol for #bab ,,macaw symbol in ,maya codex #bch ,,maggot symbol in the codices #bcb ,,mak-,,cab1 definition of #beg ,,malaalahah1 definition of #bfb ,,malay and ,zapotec term compared #bfb -- mythology1 monsters in #bad ,,malinaltepec symbol in ,mexican pictography #bdd ,,mallery1 ,,garrick1 on indian sign for knife #bcb --1 on meaning of certain hand symbols #bcb --1 on ,mexican cloud symbols #bbc --1 on the sign of negation #bab ,,malli-,,nalli day symbol discussed #bdc ,,mani-,,biici1 meaning of #bea ,,manik day symbol discussed #bcb1 #bfa --1 phonetic element of #bcg ,,maori1 corn introduced among the #bbh -- day deities of the #bfe -- lizard symbolism of the #bbf -- mythic monsters of the #bad ,,masked symbols in the codices #bfj ,,mat symbol in the codices #bdf ,,maya1 day names of the #bjf -- year1 day symbols of the1 memoir on #aii-bfe ,,mazatl day symbol discussed #bcb ,,men day symbol discussed #bej ,,mendoza codex1 corn symbol in #bbg --1 mat symbol in the #bdf ,,meztitlan1 day symbol of the #beb ,,miquiztli day symbol discussed #bca ,,mol symbol in ,dresden codex #bbd1 #bch ,,molo day symbol discussed #bcg ,,monkey in ,quiche mythology #bdc -- in ,mexican mythology #bba -- ,,god of the ,hindu #bba ,,monsters in ,oceanic mythology #bad ,,moon symbol in ,borgian codex #bbb ,,mox1 see ,,imox4 ,,moxic day symbol discussed #bcb ,,moxin1 see ,,imox4 ,,muhul1 definition of #bch ,,mul1 definition of #bci ,,mulu1 see ,,molo4 ,,muluc symbol discussed #bcg -- symbol in ,dresden codex #beh ,,muyal1 definition of #beh ,,muyscas1 cosmogony of the #bbj ,,naa day symbol discussed #bej ,,nachan1 meaning of #bbb ,,nagache1 meaning of #bbh ,,na-,,gutchi1 meaning of #bbh ,,nahuatl1 day names of the #bjf ,,nahui ,,olli day symbol discussed #bed ,,new ,,year1 ,mexican festival of the #bdd ,,new ,,zealand and ,central ,american linguistic similarities #bcf -- and ,zapotec term compared #bfb --1 see ,,maori4 ,,ni1 signification of1 in ,maya #bai --1 see ,,gui4 ,,nichols1 ,,kerry1 cited on ,maori monsters #bad ,,nine ,,lords ,,of ,,the ,,night in ,borgian codex #bbc ,,niza day symbol discussed #bcg ,,noii day symbol discussed #bed ,,nu,,ez ,,de ,,la ,,vega1 ,bishop1 on ,central ,american deity #bba --1 on the chinax symbol #beh ,,oc day symbol discussed #bch1 #bci ,,ocelotl day symbol discussed #bdh ,,och1 meaning of #bda ,,ocquil1 meaning of #bda ,,ojibwa cloud symbol #bbc ,,okcabil1 see ,,yokcabil4 ,,ollin day symbol discussed #bed --1 meaning of #bee ,,oloh symbol discussed #bah ,,oquil1 meaning of #bda ,,otoch1 meaning of #bdg ,,ozomatli day symbol discussed #bda ,,pacez1 definition of #bdg ,,pachah1 definition of #bdg ,,pacoc1 meaning of #bdg ,,pak1 meaning of #bdg1 #bfb ,,pal1 signification of #bec ,,palenque tablet1 ahau symbol on #bfc --1 chuen symbol on #bda --1 day symbol on #bjg --1 ik symbol on #bae --1 kan symbol on #bbf --1 lamat symbol on #bce ,,panther-,,like animals in ,dresden codex #bbf ,,parrot symbol in ,dresden codex #bch ,,pax symbol referred to #bbi ,,pech1 definition of #bdg ,,pecuah symbol in ,maya codex #bbi ,,pek symbol in ,maya codex #bbi ,,pekokalil1 application of term #bdh ,,pela-,,pillaana1 meaning of #bca ,,pe,,afiel1 ,a41 on ,mexican cavern symbol #bbc --1 on symbolism of zacatla #bdd ,,peresianus ,,codex1 cauac day symbol in #bei --1 chuen symbol in #bda --1 eb symbol in #bdc --1 ix symbol in #bdh --1 kan symbol in #bbf --1 oc symbol in #bci ,,perez1 ,,pio1 on meaning of chacbolay #bbf --1 on meaning of chicchan #bcj --1 on meaning of choah #bcd --1 on meaning of choch #bcg --1 on meaning of chuc #bcb --1 on meaning of edznab #bei --1 on meaning of hchom #bbe --1 on meaning of hok #bda --1 on meaning of ikel #bbj --1 on meaning of kankanil #bbh --1 on meaning of lemba #bcf --1 on meaning of len #bce --1 on meaning of mech1 ixmech #bac --1 on meaning of pokchetah #bdg --1 on meaning of tok #bcb --1 on meaning of tzac #bda ,,phonetic value of ,maya hieroglyphs #bje,,tn-#g #bah1 #bbc1 #bbd1 #bce1 #bcg1 #bch1 #bci1 #bda1 #bdb1 #bdg1 #bdi1 #bec1 #bed1 #bee1 #beg1 #bei1 #bfa1 #bfc ,,phoneticism1 application of term #bed ,,pija day symbol discussed #bdc ,,pimentel1 ,f41 ,tzental paternoster given by #bfc ,,pipil1 day symbol of the #beb ,,pisa1 ,,bartolome ,,de1 on meaning of certain symbol #bdj ,,pokchetah1 definition of #bdg ,,popol ,,vuh1 bat house mentioned in #bbe --1 mythic bird mentioned in #bbj --1 reference to monkey in #bdc ,,pousse1 --1 certain symbols interpreted by #bbd ,,priapus of the ,maya #bbe ,,puchah1 definition of #bdg ,,purification symbol in ,troano codex #bcd ,,qi1 definition of #bfb ,q-,,tox1 meaning of #bca ,,quauchtli day symbol discussed #bej ,,queh day symbol discussed #bcb ,,quetzal symbol in ,dresden codex #bbd ,,queza1 see ,,niza4 ,,quiahuitl day symbol discussed #bei ,,quiche-,,cakchiquel1 day names of the #bjf ,,quiche myth1 reference to monkey in #bdc ,,quii day symbol discussed #bde ,,quii-,,lana1 meaning of #bcb ,,rabbit in ,indian mythology #bcf -- symbol in the codices #bce ,,rain ,,deity in ,dresden codex #bbf -- in ,troano codex #bag -- of the ,quiche #bch -- of the ,mexicans #baf ,,rain ,,symbol in ,dresden codex #beh -- in ,troano codex #bbb ,,ramirez1 --1 on ,mexican wind and rain gods #baf ,,ri-,,api-,,laha1 definition of #bfb ,,rogopa1 definition of #bei ,,rosny1 ,l4 ,,de1 on the lamat symbol #bdi ,,sacrifice of dog images #baa ,,samoan and ,central ,american similarities #bcf -- and ,zapotec term compared #bfb ,,schellhas1 ,p41 on corn symbol in ,maya hieroglyphs #bbg --1 on death god symbol in codices #bdc --1 on origin of certain ,maya symbol #bae --1 on the black deities #bjh --1 on the imix symbol #bjg1 #bjh --1 on wind symbol in the codices #bcb ,,seler1 ,,edward1 ahau symbol figured by #bfb --1 discussion of symbols by #bfj --1 interpretation of certain symbols by #baf1 #bah1 #bbc1 #bcc1 #beg --1 ,dresden codex glyphs interpreted by #beh1 #bfj --1 interpretation of kan symbol by #bbh --1 interpretation of muluc symbol by #bci --1 interpretation of oc symbol by #bci1 #bdj1 #bda --1 interpretation of ,troano figures by #bag --1 ,maya and ,zapotec names harmonized by #bcg --1 misinterpretation of symbols by #bfb --1 on certain bird-like figures #bai --1 on certain deity symbols #baj --1 on corn symbol on ,maya codices #bbg --1 on derivation of chicchan #bcj --1 on derivation of gopa #bei --1 on derivation of imox #bab --1 on derivation of manik #bcd --1 on derivation of muluc #bch --1 on derivation of xoo #bee --1 on dot circle in ,maya hieroglyphs #bbc --1 on meaning of ahau #bfc --1 on meaning of ahmak #beb --1 on meaning of aunahpu #bfc --1 on meaning of certain calendar names #bdd1 #bde1 #bdh --1 on meaning of chilla #bac --1 on meaning of chuen #bdc --1 on meaning of cib #bec --1 on meaning of ollin #bee --1 on meaning of tecpatl #beh --1 on meaning of tihax #bei --1 on meaning of tox symbol #bca --1 on meaning of uotan1 votan #bba1 #bbb --1 on origin of ben symbol #bde --1 on origin of certain ,maya symbol #bae --1 on sun symbols in ,borgian codes #bbb --1 on the black deities #bjh --1 on the cavern symbol #bbc --1 on the cayom symbol #baj --1 on the chac symbol #bjh1 #bbe-bbf --1 on the chuen symbol #bdb --1 on the eagle glyph #bea --1 on the eche day symbol #bdh --1 on the guilloo symbol #beb --1 on the imix symbol #bjg1 #bjh1 #bji --1 on the ix glyph #bej --1 on the kan-imix symbol #baa --1 on the lamat symbol #bce --1 on ,maya calendar #bje --1 on the men symbol #bea --1 on serpent symbol in ,dresden codex #bef --1 on wind symbol in the codices #bcb ,,seler1 ,,edward1 on ,ximenes' interpretation of certain terms #bbg --1 phonetcism,,tn-#h of hieroglyphs not accepted by #bah1 #bbe ,,serpent figures in the codices #bcj1 #bef -- in ,mexican pictography #bbc -- in ,tzental pictography #bbb --1 see ,,snakes4 ,,sewing symbol in ,dresden codex #bcg ,,skull symbol in the codices #bbc1 #bcb1 #bej ,,snakes1 see ,,serpent4 -- symbol in ,troano codex #bdg ,,star ,,symbol in ,maya codices #bbb1 #bdi ,,stevens1 ,j4 ,l41 battlemented structures figured by #bdf ,,stoll1 ,,otto1 on definition of ahau #bfc --1 on signification of vuich #bbh ,,storm ,,god in ,hindu mythology #bba ,,sun symbol in the codices #bbb1 #bcc1 #bce ,,symbolism1 see ,,day ,,symbols4 ,,tahaitan and ,central ,american linguistic similarities #bcf ,,taniwha1 a mythic monster #bad ,,tax symbol1 phonetic value of #bei ,,taylor1 ,,richard1 cited on ,maori lizard god #bad --1 on ,maori lizard symbolism #bbf ,,tecolotl day symbol discussed #beb --1 definition of #beb ,,tecpatl day symbol discussed #beh --1 meaning of #bbh ,,tecpila ,,nahuatl day symbol discussed #bed ,,tee-,,lao1 definition of #bdj ,,tella day symbol discussed #bci ,,temetlatl1 see ,,teotl-,,itonal4 ,,teotl-,,itonal day symbol discussed #beb ,,tepeyollotl1 signification of #bba ,,thomas1 ,,cyrus1 on day symbols of the ,maya year #aii-bfe ,,thunder god of the ,quiche #bch -- symbol in ,mexican hieroglyphs #baf ,,tich1 meaning of #bcc ,,tiger-,,like ,,animal in ,mexican hieroglyphs #bdd ,,tiger ,,symbol in the codices #bdh ,,tihax day symbol discussed #beh --1 definition of #bei ,,tikal ,,inscription1 ahau glyph in #bfc --1 ik symbol in #bae --1 lamat symbol in #bce ,,tlaloc1 a ,mexican god #bch -- symbol in ,borgian codex #bac -- symbol in ,troano codex #baf1 #bag ,,tochtli day symbol discussed #bce ,,toh day symbol discussed #bcg --1 meaning of #bch ,,tohil1 a ,quiche deity #bch ,,tok1 meaning of #bcb ,,tonga and ,central ,american linguistic similarities #bcf -- and ,zapotec term compared #bfb ,,too-,,quixe-,,pillaana1 meaning of #bca ,,torture represented in ,troano codex #bbi ,,tox day symbol discussed #bca ,,tox-,,oghbil1 meaning of #bca ,,tregear1 ,,edward1 cited on mythic water monsters #bad ,,troano ,,codex1 bird symbols in the #bea --1 burden bearers symbolized in #bdg --1 caban symbol in #bed --1 cauac day symbol in #bei --1 chicchan symbol in #bbi --1 chuen symbol in #bda --1 cimi symbol in #bca --1 corn god in #bbi --1 corn symbol in #bbg --1 discussion of glyphs in #baf1 #bbd1 #bbe1 #bcd1 #bef1 #bfj1 #bfa1 #bfb --1 eb symbol in #bdc --1 edznab day symbol in #beh --1 ix symbol in #bdh --1 oc symbol in #bci --1 mat symbol in #bdf --1 pak symbol in #bdg --1 snake symbol in #bdg --1 symbolic figures in #bai ,,turkey ,,symbol in the codices #bdj1 #bfa ,,tz'1 phonetic value of #bah1 #bbe ,,tzac1 definition of #bda ,,tzec1 symbol in ,dresden codex #bdb ,,tzental1 day names of the #bjf ,,tzi day symbol discussed #bci ,,tziclim1 definition of #bdb ,,tziquin day symbol discussed #bej ,,tzoz symbol in ,maya hieroglyphs #bbe ,,uah1 signification of #bbi ,,underworld god in ,troano codex #bdc -- in ,troano codex #baf ,,uotan1 see ,,votan4 ,,vienensis ,,codex1 eagle symbol in #bea ,,votan day symbol discussed #bba --1 significance of #bba ,,vuich1 signification of #bbh ,,wheel ,,glyph in ,troano codex #bfa ,,wind1 effect of1 on maize crop #bag -- god in ,hindu mythology #bba -- gods of the ,mexicans #baf -- in ,mexican mythology #bba -- symbol in the codices #bcb -- symbol in ,mexican hieroglyphs #baf1 #bag1 #bai1 #bbb1 #bdi1 #beb -- symbol1 the bird as a #bai ,,wood symbol in the codices #bfb ,,xachcab1 definition of #beh ,,xan1 meaning of #bcd ,,ximenes1 --1 on definition of ah #bde -- on meaning of certain ,maya terms #bbg -- on meaning of imox #bab -- on meaning of kanel #bce -- on meaning of tihax #bei -- on meaning of yiz #bdi ,,xipe1 a ,mexican death god #bdc ,,xochitl day symbol discussed #bfb ,,xolke1 meaning of #bcc ,,xoo day symbol discussed #bed ,,xulah1 meaning of #bbe ,,xulbil1 meaning of #bbe ,,xulezah1 meaning of #bbe ,,xulub1 meaning of #bbe ,,xuulul1 meaning of #bbe ,,yache1 meaning of #bbh ,,yax and ceh symbols compared #bdi -- symbol of the ,maya #baa ,,yaxkin1 form of1 discussed #bda -- symbol of the ,maya #baa ,,year1 ,maya1 day symbols of the #aii-bfe ,,yellow1 how represented in codices #bbh ,,yib1 signification of #bed ,,yiz1 see ,,balam4 ,,ymix1 see ,,imix4 ,,yokcabil1 definition of #beg -- ,,muyal1 definition of #beh ,,zac and ceh symbols compared #bdi --1 phonetic value of #bei -- symbol dismissed #bej ,,zacatla symbol in ,mexican pictography #bdd ,,zaczuy1 a ,zapotec goddess #bee ,,zapotec and ,oceanic terms compared #bfb --1 day names of the #bjf -- terms1 interpretation of #bah ,,zeek-,,cimil1 meaning of #bej ,,ziie day symbol discussed #bbi ,,zip1 explanation of the name #bee -- month symbol in the codices #bdi ,,zni-,,nax1 definition of #bei ,,zoo symbol in ,maya hieroglyphs #bbe ,,zotz symbol in ,maya hieroglyphs #bbe ,,zo',,tzi-,,ha mentioned in ,popol ,vuh #bbe ,,zuiton1 definition of #bei ,,zul symbol in ,dresden codex #bbe ,transcriber's ,note ,the table of ,names of the days in different calendars was originally printed on two pages1 with the page break following the line beginning ,men4 ,the repeated column headings have been omitted in this version of the text4 ,the following errors and inconsistencies have been maintained4 ,misspelled words and typographical errors3 ,page ,error ,,tn-#a #bjg ,charney should read ,charnay ,,tn-#b #bca ,quiche ,cakchiquel should read ,quiche-,cakchiquel ,,tn-#c ,plate ,,lxix ,the final 4 is missing ,,tn-#d ,index ,cacao entry ,a 4 was used instead of a 1 ,,tn-#e ,index ,dresden entry ,discussion of symbols1 comma missing after #bac ,,tn-#f ,index ,imiz entry ,imiz should read ,imix ,,tn-#g ,index ,phonetic entry ,comma missing after #bje ,,tn-#h ,index ,seler entry phonetcism should read phoneticism ,the following word was inconsistently spelled3 ,zotzil _/ ,zoztzil ,the following words had inconsistent hyphenation3 cross-hatched _/ crosshatched cuch-pach _/ cuchpach ,kinich-kakmo _/ ,kinichkakmo ,other inconsistencies3 ,the abbreviation ,dr is not usually followed by a 4 ,however1 in the footnotes on pp4 #bjh and #bbd1 it ends with a 4