?>;. \" .0°. Si\ , '^-A ■ * ■> -^ ' ," \*^ y -i^ "^ s? '-^ % - a"* (V. .0- . '' •, O xO°^. ""-"^ ^ ^^ "^ '*'' ,0t 0'^ .0^^ %?fe'. "^^ V^' ^°^. 'i-_ '- '^ ■-f i -^ xOO. ' :m&jK^ '^^ --"1 K^: ^.^^ '' ^^• '-»V^'"'' ° "^ « lib' « l 'S®^^^ • .'^Pt'V. - %S^.t^\0^ -"/'^^^V' V'-^^^-Z'sc ' 00^ Digitized by tine Internet Archive in 2010 with funding from The Library of Congress http://www.archive.org/details/daysymbolsofmayaOOthom >^— _ DAY SYMBOLS OP THE MAYA TEAR / CYRUS THOlVtAS EXTRACT FROM THE SIXTEENTH ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY WASHINGTON GOVE".NMJENT PRINTINGjOFFIOE 1897 .3 CONTENTS Page Introtluctory - - - 205 The first day ' ,- 207 Tlie second day 21o The third day.' 221 The fourth day -v- 226 The fifth day 229 The sixth day 231 The seventh day 232 The eighth day - - 235 The ninth day - 237 The tenth day 239 The eleventh day 241 The twelfth day 243 The thirteenth day 245 The fourteenth day 248 The fifteenth day 250 The sixteenth day 252 The seventeenth day , 254 The eighteenth day 258 The nineteenth day •- 259 The twentieth day 262 Appendix— A list of the deities of the days of the month in the Maori calendar. 265 201 ILLUSTRATIONS Page Plate LXIV. Copies of glyphs from the codices 208 LXV. Copies of glyphs from the codices 226 LXVl. Copies of glyphs from the codices ^ 242 LX VII. Copies of glyphs from the codices 252 LXVIII. Copies of glyphs from the codices 260 LXIX. Shell beariDg Maya glyphs 262 203 DAY SYMBOLS OF THE MAYA YEAR By Cyrus Thomas INTEODUCTORT As the origin and signification of the day and month names of the Maya calendar, and of the symbols used to represent these time periods, are now being discussed by students of Mexican and Central American paleography, I deem it advisable to present the result of my investiga- tions in this line. The present paper, however, -will be limited to the days only, as 1 have but little to add in regard to the month names or symbols. As the conclusion reached by Drs Seler and Brinton in regard to the order and sequence of the days of the mouth in the different calendars appears to be satisfactorily established, it will be accepted. As frequent allusion is made herein to the phoneticism or phonetic value of the written characters or hieroglyphs, it is proper that the writer's position on this point should be clearly understood. He does not claim that the Maya scribes had reached that advanced stage where they could indicate each letter-sound by a glyph or symbol. On the contrary, he thinks a symbol, probably derived in most cases from an older method of picture writing, was selected because the name or word it represented had as its chief phonetic element a certain consonant sound or syllable. If this consonant element were b, the symbol would be used where & was the prominent consonant element of the word to be indicated, no reference, however, to its original signification being necessarily retained. Thus the symbol for cab, "earth," might be tised in writing Cuban, a day name, or cabil, "honey," because cab is their chief i^honetic element. In a previous work^ I have expressed the opinion that the characters are to a certain extent phonetic — are not true alphabetic signs, but syl- labic. And at the same time I expressed the opinion that even this definition did not hold true of all, as some were apparently ideographic, while others were simple abbreviated pictorial representations. In a subsequent paper ^ I expressed substantially the same opinion, 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 writing, which peculiarity is found in the fact that, as it exists in the codices and inscriptions, it is in a transition stage from the purely ideo- graphic to the phonetic. I stated also my belief that the writing had not reached the stage when each sound was indicated by a glyph or sign. ' study of the Manuscript Troano, pref., p. viii. 2 American Anthropologist. Washington, July, 1893. 205 206 DAY SYMBOLS OF THE MAYA YEAR [ETD. ANN. 16 This may furtlier be exxilained by the following illustration : The con- ventionalized, figure of a turtlehead is the symbol for a "turtle," al; ac, or aac in Maya; and a conventionalized footprint is the symbol for "step" or "road," be, heil, in Maya. These maybe brought together to form the word al-yab or Icayab, which may have no reference to the orig- inal signification of the combined symbols. These two glyphs are, in fact, combined to form the symbol for the mouth Kayah. These statements will perhaps sufiice to make clear my views on this question, which do not appear to have been clearly understood, possibly because of my frequent use of the words "phonetic" and " phoueticism," and perhaps rather loose reference to "letter elements." It is proper, however, to add that I am inclined to the opinion that modification in the form and details of a glyph which belongs to the class which, for want of a better term, we may designate "phonetic," in many cases indicates a modification or change in the signification or word value. I say in "many cases," because these modifications iire due often to the greater or lesser accuracy with which the glyph is drawn, the caprice of the scribe, and other causes which have no refer ence to sound or signification. For example, the change of a rounded or circular symbol to a face figure, as is often done, does not appear, at least in the day signs, to have any significance. On the other hand, a slight variation, if permanent, may be indicative of a difference in sig- nification or i)honetic value. This appears to be true, to some extent, whether we consider the characters ideographic or as, in some sense, phonetic. The lists of the daj'S in the Maya, Tzental, Quiche-Cakchiquel, Zapotec, and Nahuatl, in the order usually given, are as follows: Xames of the days in the different calendars Maya Tzental Qiiiche- Cakcbiquel Zapotec Naliuatl Imix. Imox. Imox. Chilla. Cipaotli. Ik. Igh. Ik'. Gui, Ni, Laa. Ebecatl. Akbal. Votau. Akbal. Guela. Calli. Kan. Gbanan. K'at. GuacUe. Cuetzpallin. Chiochan. Abagh. Can. Ci, Ziie. Cobnatl. Cimi. Tos. Carney. Laua. Miquiztli. Manik. Moxic. Queh. China. Mazatl. Lamat. Lambat. Canel. Lapa. Tocbtli. Muluc. Molo. Toh. Niza. Atl. Oc. El.ab. Tzi. Telia. Itzcuintli. Chiien. Batz. Batz. Goloo. Ozomatli. Eb. Euob. E, Ee. Pija. Malliualll. Beu, Been. Ben. Ab. Quii. Acatl. Is, Hix. Hix. Balam. Ecbe. Ocelotl. Men. Tziquin. Tziquin. Naa. Quaubtli. NAMES OF THE DAYS 207 Maya Tzeutal Quicbe- Cakcbiqnel Zapotec Nabuatl Cib. Cliabin. Abmak. Loo. CozcaquaubtU. Caban. Chic. Nob. Xoo. Ollin. Edznab. Chinax. Tihax. Gopaa. TecpatL Cauac. Cabogh. Caoc. Appe. Quiabuitl. Ahau. Aghual. Huuabpu. Lao. Xochitl. THE FIEST DAY Maya, imix (or ymix) ; Tzental, imox or mox; Quicbe-C'akchiqnel, imox or moxin ; Zapo- tec, chilla OT chii/lla ; Nabuatl, cipaclli. The symbol of this day, which is quite uniform iu the day series of the codices, is shown in plate LXiv, 1.^ In this the essential features appear to be the black spot at the top, the semicircle of dots around it, and the short perpendicular lines in the lower half. The form on the right slab of the " Paleuque tablet," and also iu the Lorillard City inscription, copied by Charney, is given in plate lxtv, 2. The only particular in which this diflf'ers from the other is that the little circle at the top is crosshatched. The form shown in LXiv, 3, is found in the Tikal inscription; it shows also the crosshatching in the little circle at the top. This character, however, when combined with other glyphs, and when used otherwise than as a day symbol, sometimes varies from the types given. For example, in the symbol of the month Mac it is as shown in plate lxiv, 4. In this a minute, divided oblong, takes the place of the dark spot at the top, and a double curved line accompanies the circle of dots. Another form is shown in plate lxiv, 5. 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 oblong. Dr Seler is inclined to believe that these are essential variants from the true iniios symbol; nevertheless, as m is the chief consonant element both in i7nix, or mox and mac, there appears to be a relation between the form of the glyphs and their phonetic value. Drs Seler and Schellhas believe im to be the radical of imix and imox, which are dialectal variations of the same word. Dr Brinton, however, basing his opinion on the fact that mox and moxin are used sometimes as equivalents, decides that the radical syllable is m.-x. In this he is probably correct, and if so, this furnishes additional evidence of the close relation between form and sound, as in one case m-x are the chief phonetic elements and in the other »»-c. It is probable that Drs Schell- has and Seler were led to their conclusion by the fact that the symbol bears a close resemblance to the conventional form of the female breast, which in Maya is im. This, which was perhaps the origin of the sym- bol, was probably selected simply because m is its only prominent ele- ^The plafea are designated by Roman numerals, and the figures by the Arabic numbers 1, 2, 3, etc. Hence lxiv, 1, signifies figure 1 of plate hSSV; lxiv, 2, figure 2 of plate lxiv, etc. 208 DAY SYMBOLS OF THE MAYA YEAR [eth.an-n.16 ment. Nevertheless, it is -worthy of notice that the symbol for the day Ix is frequently represented as shown in plate Lxvi, 36, from Tro. 5*c. This is similar in some resiiects to the Imix symbol, and the name con- tains the i and x of the latter. If the writing is phonetic, the points of resemblance may have some significance, otherwise they do not. In a previous paper ' I suggested that the probable signification of the character Lxiv, 7, from Dres. 14c and 46b, is maax, "monkey, ape, imi- tator." Below the text in each case is seen a dark male figure (or deity), to which it undoubtedly refprs, as is conceded by Drs Schellhas and Seler. The face character, which forms part of the glyph, may be only a determinative ; at least I am unable to assign it any other value in this connection, and the necessity for such determinative is apparent. Brasseur, under akab-maax, speaks of a phantom or hobgoblin of this name, which he says signifies "the great monkey of the night." Perez gives as definitions "duende" (elf or hobgoblin) and "mico nocturno." Henderson, who writes the name akabmax, simply says "sprite, phan- tom." It would seem, therefore, that among the superstitious beliefs of the Maya was that of a night phantom or deity, which took the form of a monkey. But this black figure appears to be different from those on Tro. 34*-31*, with which Seler connects it and to which he applies the name Ekchuah.^ In the paper above referred to, I have interpreted the symbol shown in plate Lxiv, 8 (from Dres. 35c) maach, "the crow," assuming the bird- head to be a determinative. Seler concludes that the bird which this represents is "a substitute, colleague, or symbol of the Eain god Chac," the so-called Maya Tlaloc so frequently represented in the codices. Although there is m this case no bird figure below to confirm our interpretation, yet it appears to be justified by the comparisons given and by its agreement with the phonetic value of the imix symbol. It is also further confirmed by the two glyphs shown in plate lxtiii, 13, 14, which occur together in Dres. 38b. In this case the two charac- ters, which are combined in plate Lxiv, 8, are separated, yet must have the same signification. Here the bird figure (a man with a bird's head or bird mask) is seen below. In both instances rain is represented, showing that the bird is supposed to bear some relation thereto. But it is more likely that it has direct reference to the wind which accom- panies the rain storm rather than to " fruitfulness," as Seler supjioses. Be this, however, as it may, our rendering of the imix symbol in this 'American Anthropologist, July, 1893, p. 254. ^Tliere appears to be mucli con fusion among writers who have referred to this subject in regard to the "Ijla'jk Di-ities" of the codices. Dr Brinton's remarks on this sub.ject in Lis late work, "A Primer of Mayan Hieroglyphics," does not clear up the confusion. Apparently lie has not discovered that quite a number of these are merely black figures of well-recoguized deities not thus usually colored. It appears also, judging by his statements, that Dr. Brinton has failed to identify the charac- teristics by which the different deities of this class are to be di-stinguishcd. Dr Schellhas, in his excellent paper "Die Gottergestallen der Maya Handachrifteu, " fails also to properly distinguish between these deities. Dr Seler, whose profound studies have thrown much light on the ilaya hiero- glyphs, fixes (juito satisfactorily the characteristics of some of these deities, yet he confounds others whicli should have been separated. BUREAU OF AMERICAN ETHNOLOGY SIXTEENTH ANNUAL REPORT PL. LXIV COPIES OF GLYPHS FROM THE CODICES THOMAS] THE FIRST DAY 209 connection appears to be justified, and indicates that tlie symbol is used here for its phonetic value rather than with any reference to its primary signification. Dr Seler also refers in this connection to the lower line of symbols on Dres. 29-30b (three of which are shown in plate lxviii, 15, 10, 17); to those shown in plate lxviii, 18, 19, from Tro. 14c; and those shown in plate lxviii, 20, 21, from Tro. 11a. He remarks that "in a number of hieroglyphs the character imix stands as an equivalent of a peculiar animal head which bekrs as a distinctive mark the element akbal over the eye. Thus in the hieroglyphs enumerating those above mentioned which, standing after the hieroglyphs of the cardinal points, seem to express the deities i)residing over them, indeed there appears here on the same animal head, on one hand the character imix, on the other the element figure 105" (our plate lxiv, 5). Although 1 am unable to interpret satisfactorily the imix symbols in the places above referred to, 1 think it can be made apparent that Dr Seler's explanation is without foundation. For instance, by refer- ring to the plates of the Dresden and Troano codices mentioned, it will be seen that there is nothing whatever that refers to an "animal head which bears the element akbal over the eye," unless we suppose it to be in plate lxviii, 16 (from Dres. 29b) and lxviii, 21 (from Tro. 11a). There is no figure below or connected with either series to justify this conclusion. It is also certain that plate lxviii, 21 (Tro. 11a) is not an animal head. Possibly plate lxviii, 10 (Dres. 29b) may be intended for an animal head, but this is not certain and, moreover, it is not repeated in the series. Keferring to Cort. 27a it will be seen that the compound glyph shown in plate lxviii, 22 (apparently the same as that on Tro. 11a) is repeated four times in one line, each connected with a cardinal jjoint symbol, and each standing immediately over and evidently referring to a large vessel. ' It is stated that it was a custom among the Maya during certain reli- gious ceremonies to place a vessel in their temples at each of the four cardinal points.'"' As cvm and xamach are Maya words signifying ves- sel, we still find in these the m sound. It is therefore possible that the similar glyphs on Dres. 29b and Tro. 11 and 15 also refer to vessels. The supposition seems to be strengthened by the fact that connected 'Dr Brinton (Primer of Mayan Hieroglyphica, p. 93) claims to have discovered that this hitherto supposed "vessel" is, in reality, "adrum." As the four (Cort. 27a) are "without any accompaniments to indicate their use as drums, and as each has above it one of the cardinal point signs, there is noth- ing, unless it he the form, to lead to the supposition that they are drums. In the same division of the two preceding and three following pages we see vessels of difl'erent Ijinds represented. In the lower divisions pages 29 and 30, are vessels somewhat of the same elongate, cylmdrical form, home on the hacts < \ individuals ; and also in the lower division of page 40 are four tall cylindrical vessels, in each cf which the arm of a deity figure is thrust. This section is copied in Dr Briuton's work witli the snhscript "The beneficent gods draw from their stores." Additional proof, if any is needed to show that these are vessels, is found in the Tro. Codex. On plates 6* and 7* are tall cylindrical vcsselg with the same inverted V marks on them; moreover, one of them has the upper portion margined bv the same tooth-like projection as those in the Cortesian plate. That these are vessels of some kind is apparent from the use tbe pictures show is made of them. ^See Brasseur's Lexicon under baoab, also the mention below, under the day Ik, of four vessels. 16 ETH 14 210 ■ DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 with the former are figures of the four classes of food animals— quau- rupeds, birds, reptiles (iguana), aud fishes. The latter refer to the hunter's occupation, being accompanied by figures of tbe deer. Landa; in his descriptions of the various festivals, repeatedly alludes to the four Chacs or Bacabs which represent the four cardinal points, and to the different classes of food animals presented where vessels were used. It is therefore more likely that the symbol is used in the places men- tioned because of its phonetic value rather than as a substitute for the heads of lightning animals, for which supj)osed substitution Dr Seler admits he can not account. Dr Seler refers also to the glyph on which the long nose deity is seated, IJres. 44a, shown in our plate Lxviii, 23. The prefix he inter- prets by "man, human being," and supposes the whole glyph refers to the attributes of the Rain god. As the deity holds a fish in his hand, and is seen in the lowest division of the same plate in the act of seining fish, is it not more likely that this symbol should be rendered by cayom, "a fisherman"? This is appropriate and retains the phonetic value of the imix symbol. In the compound glyph 24, plate lxviii, from Dres. 67b, to which Seler also refers in the same connection, we see in the figure below the same deity wading in water in which a fish is swimming. The right portion of the symbol is the same as the last (plate lxviii, 23) and presumably has the same signification — cayom, "a fisherman," or cayomal, "to fish." I am unable to interpret the first or left-hand character; possibly it may be found in one of the terms chiicay, or oaucay, which Henderson gives as equivalents of cayomal. The latter — oaucay — would give to this prefix precisely the phonetic value I have hitherto assigned it. The next character Dr Seler refers to in this connection is that shown in plate lxviii, 25, from Dres. 40c, where the long-nose god is seen below rowing a boat on the water. The adjoining symbol in the text is a fish. It is probable therefore that substantially the same interpre- tation is to be given here. The group shown in jilate lxiv, 9, consisting of an Tmix and Kan symbol, is of frequent occurrence in all the codices. The relation of the characters in this combination varies, the order being frequently the reverse of that given in the figure, and again one being placed on top of the other. They frequently follow deity symbols, especially the symbol of the so called "Corn god," and in these instances seem to refer to some attribute of the divinity indicated. However, they are by no means confined to these relations, being found quite frequently in other con- nections. The combination is occasionally borne upon the back of an individual, as Dres. 16a, and on Tro. 21b it is on the back of a dog. l^r Seler concludes "that it denotes the copal or the ottering of incense." However, he subsequently' expresses the viewthat it may signify "beans and maize." In a previous work- some reasons were presented by me for ' Zeitschrift fiir Ethiiologie, )). 115. 2 A Study of the ilauuscript Tronuo, pp. SO and .'"16. THOMAS] THE FIRST DAY 211 believing this combination was intended to denote bread or maize bread. This belief is based on the statement by Landa in his account of the sacrifices at the beginning of the year Muhic, that they made "images of dogs, in baked earth, carrying bread on the back," and the fact that in plate 2L of the Codex Tro., representing the sacrifices of this year, we see the figure of a dog with this Kan-Imix group on its back. This figure (plate lxiv, 10) probably represents the images of which Landa speaks, and the symbols on the back, bread or food in the general sense. Further notice of this combination will be given under the fourth day, Kan. The character shown in plate lxviii, 26, from Tro. 20*d, is erroneously given by Seler as an example of the Ican-imix symbol. The two glyphs on the mat figure are unquestionably imix symbols, though of the two diftereut types shown in plate lxiv, 1 and 5. He suggests that here it replaces the deity symbol, but this is contradicted by the fact that in both groups where it appears the deity symbol ispresent. The mat-like figure, which is probably a determinative, shows that it refers to the sack, bag, or kind of hamper which the women figured below bear on the back, filled with corn, bones, etc. As tniicuo signifies "portmanteau, bag, sack, etc," mucuh "a bag or sack made of sackcloth," and muc^tbcuch "to carry anything in a sack or folded in a shawl," it is more than probable we have in these words the signification of the symbol. The duplication of the imix symbol may be to denote the plural ; or, as the words come from a root signifying "secret, hidden, covered," it may be to intensify. It is noticeable also that the latter or right-hand Imix symbol is similar to that used for the mouth Mac. In the right section of Dres. 41b is the glyph shown in plate lxiv, 11, which, according to the phonetic system that a])pears to prevail in this writing, may be translated yulpolic, from yulpol, "to smooth or plane wood," or, as given by Henderson (MS. Lexicon), "to smooth, plane, or square timber, to beat oft' the log." This interpretation, which is given here merely because of its relation to the symbol which follows, is based in part on the following evidence: The left character, which has ?/as its chief phonetic element, is the same as the upper character in the sym- bol for the month Yax (plate lxiv, 12), and also the upper character of the symbol for the month YaxMn (plate lxiv, 1.3). Other evidence of its use with this value will be presented farther on, and also in reference to the right character of the above-mentioned symbol (plate lxiv, 11), which has been given j; as its chief phonetic element. By reference to the figure below the text the appropriateness of this rendering is at once apparent, as here is represented an individual in the act of chipping oft' the side of a tree. This he appears to be doing by holding in his left hand an instrument resembling a frow, which he strikes with a hatchet. The character immediately below the one above mentioned and belonging to the same series is shown in plate lxiv, 14. It may be interpreted mamacJuih, " to make flat by repeated strokes." The phonetic 212 DAY SYMBOLS OF THE MAYA YEAR [eth.ans.16 value of tbe parts is obtaiued iu this way. The npper character with two wings is Lauda's»««, except that the circular wings contain the lines or strokes wliicli the bishop has omitted, and which appear to indicate the m sound and are observed iu the Tmix symbol. Colonel Mallery, comparing this with the sign of negation made by the Indians and that of the Egyptians given by Champolliou (our plate lxiv, 15), concludes that it is derived from the symmetrically extended arms with the hands curved slightly downward. This will furnish au explanation of the strokes in the terminal circles. The left of the two lower characters is almost identical with the symbol for the month Mac (plate lxiv, 4), omitting the ca glyph. The lower right-hand character is similar to the symbol for the month Ghnen. We thus obtain legitimately the sounds ma ma-ch, whether we consider the parts truly phonetic or only ikouomatic. For further illustration of the use of this symbol and evidence of phoneticism, the reader is referred to the article in the A^nerican Anthro- pologist above mentioned. The fact that a symbol is used to denote a given Maya day does not prove, supposing it to be in any sense phonetic, that the Maya name gives the original equivalent. It may have been adojited to represent the older name in the Tzental, or borrowed from the Zapotec calendar and retained in the Maya calendar for the new name given in that tongue. However, the symbol for this first day, which has substan- tially the same name in the Maya and Tzental, appears to represent the name iu these languages and to be iu some degree phonetic, m being the chief phonetic element represented by it. The crosshatching in the little circle at the top, seen in some of the older forms found in the inscriptions, may indicate, as will later be seen, the .r or ch sound, thus giving precisely the radical m-x. It may be said, iu reference to the signification of the names of the day in different dialects, that no settled or entirely satisfactory conclu- sion has been reached in regard to either. The Cakchiquel word imox is translated by the grammarian Ximenes as "swordflsh," thus corresponding with the usual interpretation of the Mexican cipactU. Dr Seler thinks, however, that the Maya names were derived, as above stated, from im. Nevertheless he concludes that the primitive signification of both the Maya and Mexican symbols is the earth, "who brings forth all things from her bosom and takes all living things again into it." If we may judge from its use, there is no doubt that the Mexican cipactli figure is a symbol of the earth or under- world. The usual form of the day symbol in the Mexican codices is shown in plate LXiv, 10, and, more elaborately in plate lxiv, 17. As proof that it indicates the earth or underworld, there is shown on ])late 73 of the Borgian Codex an individual, whose heart has been torn from his breast, plunging downward through the open jaws of the monster into the shades or earth below. On plate 70 of the same codex, the THOMAS] THE FIRST DAY 213 extended jaws open upward, and into them a number of persons are marching in regular order. These apparently represent the thirteen months of the sacred year. One has passed on and disappeared from view, and the other twelve are following with bowed heads. It would seem from these to be not only symbolic of the earth or hades, but also to have some relation to time. For positive proof that it is sometimes used to denote the earth, or that from which vegetation comes, it is only necessary to refer to the lower right-hand figure of plate 12, Borgian Codex. Here is Tlaloc sending down rain upon the earth, from which the enlivened plants are springing forth and expanding into leaf and blossom. The earth, on which they stand and from which they arise, is represented by the figure of the mythical Cipactti. It is quite probable that the monster on plates 4 and 5 of the Dres- den Codex, which appears to be of the same genus, is a time symbol, and also that on plate 74 of the same codex. It is therefore more than likely that the animal indicated by the Mexican name of tlie day is mythical, represented according to locality by some known animal which seems to indicate best the mythical conception. Some figures evidently refer to the alligator, and others apparently to the iguana; that oil plates -4 and 5 of the Dresden Codex is purely mythical, but contains reptilian characteristics, Dr Brinton, probably influenced to some extent by the apparent sig- nification of the Nahuatl name and symbol, explains the other names as follows : This leads me to identify it [tlie Maya name] with the JIaya mex or meex, whicli is the name of a iish (the " pez arana," " un pescado que tieue muchos brazos "), prob- ably so called from another meaning of 7Her, "the beard." . . . Tliis identifica- tion brings this day name into direct relation to theZapotec and Nabiiatl names. In tlie former, chiylla, sometimes given as p\-chilUi, is apparently from hi-chiUa-heo, ■water lizard, and Nahuatl cipacili certainly means some fish or fisb-like animal — a swordfish, alligator, or the like, though exactly which is not certain, and probably the reference with them was altogether mythical. Dr Seler, in his subsequent paper, gives the following explanation of the Zapotec name chdla or chijila : For this 1 fiud in tlie lexicon three principal meanings: One is the cubical bean (wurfel bohne). " Pichijlla, frisolillos o havas con que e"han las suertes los sorti- leges" [beans nsed by the sorcerers in casting lots or telling fortunes]; another meaning is "the ridge" (pichijlla, lechijlla, chijllatani, lomao Cordillera de sierra) ; another is "the crocodile" (cocodrillo, lagartograndede agua) ; and another "sword- fish " (pella-pichijlla tao, espadarte pescado). Finally, we have chilla-tao, " the great Chilla," given again as one of the names of the highest being. Here it seems to me that the signification " crocodile" is the original one, and thus far suitable. For the manner in which the first day character is delineated in Mexican and Zapotec picture writing [our plate LXiv, 16] shows undoubtedly the head of the crocodile with the movable snapping upper jaw, which is so characteristic of the animal. Attention is called to the apparently closely related word as given by Perez— mech, ixmech, " lagartija." 214 DAY SYMBOLS OF THE MAYA YEAR [ETH.AMf.l6 It will not be out of place here to refer to a superstition pervading the islands of the Pacific ocean, which seems strangely coincident with the conception of the physical symbol of this day. This is a mytholog- ical monster known in some sections by the name Taniwha, and in others as mol;o or mo''o. Dr Edward Tregear^ speaks of it as follows: Tauiwh.a were water monsters generally. They mostly inhabited lakes and streams, but sometimes the sea. Sometimes the beast was a land animal, a lizard, etc, but the true taniwha is a water kelpie. Mr Kerry Nichols,^ speaking of these monsters, saj^s : With the other fabulous creations of Maori mythology were the taniwJia-f or evil demons, mysterious monsters in the form of gigantic lizards, who were said to inhabit subterranean caves, the deep places of lakes and rivers, and to guard taliued dis- tricts. They were on the alert to upset canoes and to devour men. Indeed, these fabulous monsters not only entered largely into the religious superstitions, but into the poetry and prose of Maori tradition. The Hawaiian Jl/o'o or Mol-o appears, from the following statement by Judge Fornander, to have been applied sometimes to this mytholog- ical monster: The jl/o'o or Moko mentioned in tradition — reptiles and lizards — were of several kinds — the mo'o with large, sharp, glistening teeth; the talking mo'o, moo-ohlo: the creeping mo'o, moo-'kolo; the roving, wandering mo'o, moo-pelo; the watchful mo'o, moo-kaala ; the prophesying mo'o, moo-kaula ; the deadly mo'o, moo-make-a-kane. The Hawaiian legends frequently speak of mo'o of extraordinary size living in caverns, amphibious in their nature, and being the terror of the inhabitants.-' According to the Codex Fuen-leal, at the beginning of things the gods made thirteen heavens, and beneath them the primeval water, in which they placed a fish called cipaotU (queses como caiman). This marine monster brought the dirt and clay from which they made the earth, which, therefore, is represented in their paintings resting on the back of a fish. A similar conception is found both in Malay and Hindu mythology, differing somewhat in details, but always relating to some monster rep- tile. In the Manek Maya, one of the ancient epics of Java, Anta Boga, the deity presiding over the lowest region of the earth, is a dragon-like monster with ninety nostrils. The same conception is found also among other i^eoples. In the Tonga language moco is "a species of lizard;" in Hawaiian «io'o or molo is "the general name for lizards," and the same word sig- nifies "lizard" in Samoan ; molio-mol:o is the Xew Zealand (Maori) name for a small lizard. Taylor^ says that moho-titi was a "lizard god." It is therefore evident that a superstition regarding some reptilian water monster prevailed throughout the Pacific islands. It is true also that the Nahuatl cipactli certainly means some amphibious or 1 Jour. Antlirop. Inst. G. 13. and I., Kovc-mluT, 1889, p. 121. nbiil., 18S3,p. 199. 2 Tolynesian Rare, vol. I, pp. 7f>-77. ■■Rev. Ricliaril Taylov. Ti'-lka-a-llaiii ; Lciiidoii, 1870. THOMAS] THE SECOND DAY 215 ■water animal — a swordfisli, alligator, or something of the kind, though exactly which is not certain — or, what is more likely, the reference was altogether mythical. It is possible, and perhaps probable, as stated above, that the Maya symbol of this day was taken originally from the conventional method of representing the female breast. Drs Seler and Schellhas appear to be of this opinion. But it does not necessarily follow from this that the character used for the name of the day has any reference to the female breast, as it- is more likely used in this relation for its phonetic value alone, m being the chief phonetic element indicated thereby. If the supposition herein advanced that the combination shown in plate LXiv, 9, denotes bread or food be correct, it is possible that the symbol is also sometimes used to indicate "maize," ixim or .rim, on account of its phonetic value. As will be shown farther on, the l-an symbol is not only used to denote the grain of maize and maize in the general sense, but it appears to denote in some cases bread or the tortilla. THE SECOI^D DAT Maya, ik; Tzental,- ii/Zt ; Quiche-Cakcliiquel, ik' ; Zapotec, gni, tii, Uia, laala oi haa; Nahuatl, ehecatl. The form of the symbol of this day presents a number of minor vari- ations, the more important of which are shown in i)late LXiv, 18-26. Symbol IS is the form given by Landa; 19-2-4, those found in the codices; 25 is from the left slab of the Palenque tablet or altar plate, and 26 is from the Tikal inscription. So far as this character can satisfactorily be interpreted, where used otherwise than as a day symbol, the signification appears to be wind, spirit, or life, whether considered' phonetic or not. As illustrations of its use, the following examples are presented : At the right side of Dres. 72c are the three characters shown in plate LXIV, 27, 28, and 29, which follow one another downward, as shown in the figure, the three forming one of the short columns of the series to which they belong. From the lowest, which is the il' symbol, waving blue lines, indicating water, extend downward to the bottom of the division. If these glyphs are considered ideographic and not phonetic, it is still i)ossible to give them a reasonable interpretation. The fall- ing water shows that they relate to the rain storm or tempest. The uppermost character, which appears to be falling over on its side, we may assume to be the symbol of a house or building of some kind ;' the dotted lines extending from its surface may well be supposed to repre- sent rain driven from the roof. There is, however, another possible interpretation of this character which appears to be consistent with Mexican and Central American mythology. It is that it indicates a house, vessel, or region of the heavens which holds the waters of the 1 American Anthropologist, July, 1893, pp. 263-261. 21h' DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 upper world. Tlie turning on the side would, in this case, denote the act of pouring out the water in the form of rain. This supposition (although I am inclined to adopt the former) appears to be supported by the fact that this character is used in the Dresden Codex as one of the cloud or heaven symbols, as, for example, on plates 66 and OS. According to Eamirez, the Mexican wind and rain gods occupy a large mansion in the heavens, which is divided into four apartments, with a court in the middle. In this court stand four enormous vases of water, and an infinite number of very small slaves (the rain drops) stand ready to dip out the water from one or the other of these vases and pour it on the earth in showers.' As the lowest character in the group mentioned is the ik symbol, its ai^propriate rendering here is beyond question "wind;" therefore, as two out of the three characters, and the rain sign below, indicate the rain storm, we may take for granted that the middle character probably refers to lightning or thunder. Additional reasons for this interpretation are given in a previous paper ^ and need not be repeated here, as the only object now in view in leferring to them is to show that the ik symbol is there used to denote wind. In the third and fourth divisions of plate 16* Codex Troano, live per- sons are represented, each holding in his hand an ik symbol from which arises what appear to be the sprouting leaves of a plant, probably maize (I)late Lxiv, 30, 31). This is interpreted by Dr Seler as the heart just taken from the sacrificed victim, the leaf-shajje figures rei)resent- ing the vapor rising from the warm blood and flesh. It is unnecessary to give here his reasons for this belief, as the suggestion piesented below, although wholly different, gives to the symbol in this place sub- stantially the same meaning that he assigns to it, to wit, life, vitality. 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 life, or rather the spirit which the natives believe dwells in plants and causes them to grow. 8eler's suggestion that in this connection ik may be compared to kan is appropriate, but this comparison does not tend to the support of his theory. Take, for example, the sprouting kan symbols on Tro. 29b, to which he refers. There can be no doubt that the symbol represents the grain of maize from which the sprouting leaves are rising (ijlate LXiv, 32), In one place a bird is pulling it up; at another place a small (juadruped is attacking it; at another the TIaloc is planting (or perhaps replanting) the seed. In the lowest division of the same jilate (Tro. 20) aie four individuals, three of whom, as may be seju by studying the similar figures in the d i vision above, are anthropomorphic symbols of corn ; the other an earth 01' underworld deity. One of the former holds in his hands a kan symbol, which is colored to signify umize; the others hold ik symbols. There 1 Hiatoriii de los MexicauoB, aa quoted by Brinton. ^ Aniprif.aii Aiitliro])()Iofj;ist, July, 1803. THOMAP] THE SECOND DAY 217 are two interpretations which may be given this symbolic representa- tion — one, that the ik glyphs are intended to denote jjlant life, that ■whi(;h causes plants to spring up and grow; the other, that they denote wind, which in that country was often destructive to growing corn. Very distinct reference is made in the "Eelacion de la Villa Valla- dolid'" to the injurious effects of winds on the maize crop. It is related in this report, which appears to have been of an official char- acter, made in 1579, that — From June till the middle of August it rains very liard and there are strong winds ; from the latter date the rains are not copious and the wind blows strongly from the north, which causes nuich mortality among the natives, and Spaniards as well, for they contract catarrh and barriya (dropsyf). This north wind destroys the maize crops, which form the main sustenance of both natives and Spaniards, for they use no other bread. There can be no doubt that most, if not all, of the figures on this plate (Tro. 29) are intended to represent the injurious and destructive agen- cies to which maize and other cultivated plants were subject. Birds and quadrupeds pull up the sprouting seed and pull down and devour the ripening grain; worms gnaw the roots and winds break down the stalks, one out of four escaping injury and giving full return to the planter. The latter is therefore probably the correct interpretation, the only difficult feature being the presence of the Earth god, which agrees better with the first suggestion. It is to be observed that the series on Tro. 29c really commences with the right-hand group on 30c. The figure here holds in his hand an ik symbol. Following this, the left group on 29c shows a bird pecking the corn; the next, a small quadruped tearing it down; the next, a worm gnawing at the root of a plant; and the fourth, or right-hand group, a corn figure holding a kan symbol, indicating the mature grain, the uninjured portion of the crop. It would therefore appear that the ik symbol in this series denotes wind. As additional proof that the symbol is used to indicate "wind," ref- erence is made to Tro. 24a. Here the long-nose Rain god, or Maya Tlaloc, is seen amidst the storm, clothed in black and bearing on his arm a shield on which are two ik symbols (plate lxiv, 33), doubtless indicative of the fierceness of the tempest. In front of him is the Corn god, bending beneath the pouring rain. On plate 25, same codex, lower division, the storm is again symbolized, and the ik symbol is present here also. It seems from these facts to be quite certain that the value of the symbol in the codices, so far as it can be satisfactorily determined, corresponds in signification with the Maya name. Referring again to Dr Seler's theory that the plant-like figures on Tro. 15*, 16* indicate the freshly extracted heart and the vapor arising therefrom, the following additional items are noted : He says that in the text the scene below, or at least these sprouting-plant figures, ' Cong. Inter, des American] stes, A.cte8 de la Cuarta Reunion, Madrid, 1881, torn 2, pp. 173-174. 218 DAY SYMBOLS OF THE MAYA YEAR [eth.axn.16 are expressed by hieroglyphs 27-20, plate Lxviii. His comparison with the so-called heart figures from the Mexican codices can scarcely he regarded as convincing, for there is hardly any resemblance. More- over, he omits to furnish an explanation, on his theory, of the fact that some of these rising "vapors" are crowned with blossoms or fruit (plate LXIV, 31). 1 thmk it quite probable that Dr Seler, although not accepting the theory of phoneticisin, has been iutlueuced to some extent by the form of the right hand character of the glyph shown in plate lxyiii, 27. This is much like Landa's o, and ol in Maya denotes "heart, etc." According to Brasseur, oloh signifies "a germ" and "to germinate;" holnl also has about the same meaning. This furnishes a consistent and appropriate explanation of the figures, and gives at the same time the phonetic value of the glyph. I have not determined the prefix satisfactorily, but presume it is some word having cW or fe' as its chief phonetic element, which signifies "little," "plant," or something similar. I have not determined the other symbols to which Seler alludes in this connection, but some of them, as may be seen by comparison with other passages, do not have si^ecial reference to the i)lant-like figures. Whether tbe little sharp-corner square seen in the upper right-hand character of the compound symbols shown in plate lxvi, 28 and 55, and others of similar form, are to be takeft as i/. glyphs is yet an undecided question. Dr Seler appears to have excluded them from this category in his paper, so frequently referred to, though he subsequently brings them into this relation. But in these places he gives the glyph the signification "fire" or "flame." It is possible that in some of the cases to which he refers he is correct, as. for example, in regard to the figure shown in plate lxviii, 30, from Dres. 25, where it is in the midst of the blaze. If so, the word equivalent must be leak, as it is seemingly a variant of //.•, and hence may be supposed to have the Ic sound. This will agree with his interpretation of plate lxvi, 29, by Idnichkakmo; but in this case we must give ich as the value of the so-called hen symbol. This, however, is not so very objectionable, as there are other places where the chief phonetic element of the hen glyph appears to be i. It Is also to be remembered that it is much like Landa's i. It is likewise true, as will hereafter be shown, that the value ben does not appear to hold good where it occurs in combination with other symbols. However, until a satisfiictory rendering of this little four-corner il- ( ?) symbol in some other place than the fire is found, I am hardly prepai-ed to give full acceptance to Dr Seler's supposition. The Zapotec names are somewhat diflicult to bring into harmony with the others. Dr Brinton's solution is as follows: In that tongue we have nii, :iir. wind; rliiir, breath; wbicU we may bring; iuto relation with iini ; ami we find giiiicliii; winil-auil- water clouil (uiilie cou vient y agua). Dr Seler prefers to derive gui from ^iiii, tire, flame, the notion of which is often associated with wind. THOMAB] THE SECOND DAY 219 It was probably this uotiou and the fact that the little four-coruer iJi ( 1) symbol is sometimes seen in the flame, which caused this authority to believe the symbol denotes "Are," "flame." In the manuscript Zapotec vocabulary by E. A. Fuller, "wind" is bii. Dr Briuton thinks that ni is the radical of 7iici, to grow, increase, gain life. He says : Laa, or laala, is a word of many meanings, as Tvarrath, heat, reason, or intelli- gence. The sense common to all these expressions seems to he that of life, vitality. The form of the Mexican symbol for the day Ehecatl (wind), shown in plate LXiv, 34, and also of the mouths of the female figures on plates 26 and 28, Troano Codex, which are emblematic of the storm, appear to be taken from the bird bill. The bird, as is well known, is a wind symbol with many peoples. It has been so esteemed among several tribes of American Indians, and also by peoples of the Old World. As nil or ni signifies "nose, beak, point" in Maya and several cognate dialects, is it not possible that in this is to be found an explanation of the second Zapotec name! In this case, however, we must assume that the term is borrowed, as in this language xi or .He is the term for "nose." I notice, however, that the name for bird is given as vignini and ])i(juiini. li pi [vi) is a prefix, as seems probable from the word for "hen," guitli, then we have some ground for believing that the first Zapotec name has the same fundamental idea as the Mexican symbol. It therefore would seem that it is not difficult to understand the origin of the Mexican symbol. Examining plate 10, Borgian Codex, which appears to represent the home of the winds, we see that, though mostly furnished with human bodies, they have bird claws as well as bills. But the origin of the Maya symbol is more difficult to account for, Dr Seler remarks: It is difficult to determine the original idea of this character. Figure 210 [crar plate LXIV, 24] and the forms on the reliefs — if we have correctly interpreted these — lead us to think that the wind cross, or the figure of the Tail resulting from it, was the origin of the character. Hov/ever, the forms of the Cod. Tro. are not easily reconciled with this. Dr Brinton' asserts, without heeding Dr Seler's caution, 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 LXVI, 28. But he .seems to have overlooked the fact that it is never thus represented in the day symbol. Moreover, no satisfactory proof has been presented showing that this form has this signification. Seler gives it in some places, as above stated, the signification "fire," "flame;" and if his interpretation of plate lxvi, 29 by Kinlch-lahmo be correct, as Brinton seems to think it is, his interpretations are consistent. However, Seler's assertion that "the forms of the Cod. Tro. are not easily reconciled with this" must be admitted. In the codices this glyph, as this author 'Primer of Mayan Hieroglyphics, p. 115. 220 DAY SYMBOLS OF THE MAYA YEAR [eth.anx.16 reniai'ks, '• rather brings to mind tbe idea of bangiug," often resembling a buiicli of grapes. 1 take for granted the symbol, when standing for the day, is not l^ictorial or ideographic, but is adopted for its sound value. If this supposition be correct, then it must be a conventional representation of something the Maya name of which is /fc or that has substantially this ])honetic value. The form of the Mexican symbol, as above indi- cated, shows that in selecting it reference was had to the bird bill, to which possibly may have been added the idea of blowing forcibly from the mouth, a common method of indicating wind. (See for example the bird-mouth female, Tro. 2ob, where the Ih symbol is present.) But it seems impossible to find in the symbol any reference to the bird, bird bill, or the act of blowing, or in fact anything indicating, even by a conventionalized figure, wind, air, spirit, or breath. 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 II: I would be inclined to believe that the most usual form is the represen- tation of a tooth or two teeth, the name being used for its phonetic value only, but for the very troublesome fact that I can find no name for tooth in Maya to sustain this view. If we could suppose it to be a conventionalized ideogram of an insect, we would obtain the desired sound, as Perez explains ikel by "bicho, insecto, polilla, gorgojo." It must, however, be confessed that none of these suggestions are satisfactory. The following additional references to the bird as a symbol of the wind are appropriate at this point. Not only is the day Ehecatl represented in the Mexican codices by a bird's head, but we see a bird perched upon a tree at each of the cardinal points on plate 44 of the Fejervary Codex. Birds are also perched ou three of the four trees representing the cardinal points on plate 05 of the Vatican Codes. In speaking of the myths of the ^Nluyscas, Dr Brintou' says: III the cosmogouical mytbs of the Muyscas, this [alliuling to a certain name] -n-as the home or source of light, and was a name applied to the demiurgic force. In that mysterious dwelling, so their account rau, light was shut ui) and the vrorld lay iu primeval gloom.- At a certain time the light mauifested itself, and the dawn of the fiist morning appeared, the light being carried to tbe four quarters of the earth by great black birds, who blew the air and winds from their beaks. The .Javanese also assigned a bird to each of the cardinal points, doubtless with substantially the same mythological concept. Commenting on a passage of the Popol Vuh, iu which the name Voc is mentioned, the same author- says: The uaiup Toe is that of a species of bird (t'akchiquel Valx-ii), Goto describes it as having green plumage, and a very large and curved bill, apparently a kind of parrot. Elsewhere iu the myth (page 70) it is said to be the messenger of Huralvan, resting neither iu the heaven nor iu tlie underworld, but iu a iiiouient tlyiug to the sky, to Hurakan, who dwells there. ' American Hero Myths, p, 222. ^Xanies of tbe Gods in Kiche ilytb8. p. 22. THOMAS] THE THIRD DAY 221 This is unquestionably the wind symbolized as a bird. The name for wind in Malay is bayu, and Vayti is a Wind god in Hindu mythology. Garud, the Bird deity of the Hindu Pantheon, who plays such an important role in the Mahabharata, and is so frequently termed therein "the foremost ranger of the skies," is apparently the Storm god, the equivalent of the Maya Hurtdian. 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 America, or at least of Mexico. Hauuman, the Monkey god, who plays such an important part in the Kamayaua, was the son of Pavana, the chief Wind deity. According to Brasseur, in his introduc- tory essay to the Popol Vuh, it is stated in the Oodex Chimalijopoca that the men were, on a day Ehecatl, changed by the wind into monkeys. On what peculiar mythological conception this idea is based I am unable to state. THE THIED DAT Maya, oi-fra?; Tzental, votait ; Quiche-Cakchiquel, alhal ; Zsti>otec, guela; Nahuatlj calll. The form of the Maya character as given by Landa is shown in plate LXiv, 35; those usually found in the codices are presented in iigures 36 and 37 of the same plate. A slight variation which sometimes occurs in the Dresden Codex is given in plate lxiv, 38. In figure 39 of this plate circular dots take the place of the teeth. In another variant, shown in figure 40, there is a row of dots immediately below the broken cross line. The forms shown in figures il and 42 are from the inscrip- tions. As will be seen by comparing figures 36 and 38 with plate LXV, 64, this glyph, in some of its forms, resembles somewhat closely the chuen symbol, but is generally readily distinguished from it by the wavy line across the face and the absence of the little divided oblong at the top, which is mostly present in the chuen symbol. The lower triangle is usually sharp and extends to the top in the alchal symbol, while that in the chuen glyph is broad or rounded and does not extend to the top. The signification of the Maya and Cakchiquel names, and also of the Zapotec, is "night" or "darkness." The Tzental name is that of a cele- brated hero, which, according to Dr Brinton, is derived from the Tzental word uotan, "heart" or "breast." This explanation is accepted by Seler, as Bishop NuQez de la Vega, the principal authority regarding this mythological personage, says that "in every province he was held to be the heart of the village." Dr Seler also adds that " ' heart of the village' is in Mexican called tepeyollotl, and that is the name of the deity of the third day character, calli^' (plate lxiv, 46). The Mexican name calli signifies house. The method by which Dr Brinton brings this and the Tzental names into harmony with the idea of darkness or night is as follows : The lionse is that which is -within, is dark, shuts out the light, etc. Possibly the derivation was symbolic. Votau was called "the heart of the nation," and at 222 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 Tlazoaloyan, in Soconusco, lie constructeil, Ijy breathing or blowing, a " dark house," in which he concealed the sacred objects of his cult. In this myth we tind an unequivocal connection of the idea of "darkness" and "house."' Dr Seler's explanation is substantially tlie same; lie differs some- what, however, from Dr Brinton iu regard to the derivation of the word votan (or uotan), as he obtains it from the Maya ol, vol, "heart, siial, will, etc," and tan, "in the midst," also "surface, level, extent, front." He concludes, therefore, if mo signifies heart, that votan denotes "the inmost heart" or "heart of the expanse." It is proper, however, to call attention to the fact that Dr Brintou's derivation of the name in bis "American Hero Myths" is slightly different from that given in his "Native Calendar," above mentioned. In the former he says votan "is from the pure Maya root word tan, which means j)rimarily ' the breast,' or that which is in the front or in the middle of the body ; with the possessive j^reflx it becomes utan. In Tzental this word means both 'breast' and 'heart.'" It must be admitted that these explanations are apparently somewhat strained, yet it is possible they are substan- tially correct, as they appear to receive some support from the figures in the Mexican codices. Plate 75 of the Borgian Codex, which is in fact the lower part of the figure on iilate 76, heretofore alluded to, although having reference to the underworld, appears to be in part a delineation of night. The large black figure probably represents night, the smaller star like figures denoting stars, and the large one the night sun, or moon. The house iu the lower right-hand corner, with the black lining, is the house of darkness. The wind symbol above the roof indicates relationship with the winds. Dr Seler interi^rets these star- like figures as sun sym- bols, but the number found together on this plate forbids the supposi- tion that they represent suns. Moreover, the association with the dark figure renders it probable that they are here used to denote stars. There is, however, a lack in these explanations of a connecting link, which seems necessary to render them entirely satisfactory. The name appears to be intimately associated with that for serpent; or perhaps it would be more correct to say that this mythological personage appears to be intimately connected in some way with the serpent. The title of the Tzental manuscript containing the myth was, according to Cabrera, "Proof that I am a Chan," which signifies "serpent." His chief city was Kachan, "the house of the serpent;" his treasure house was a cavern. Simply designating him by "the heart of the nation," "heart of the village," does not apjjear to furnish a full explanation of his attributes or characteristics. As the symbol of this day is frequently connected with cloud and rain-storm series, as in Tro. 2.'5a, where it appears to be that from which rain is falling, its signification in these places would appear to be "cloud," which carries with it the idea of shade, shadow, and darkness. This being true, the most likely supposition in regard to the origin of the symbol is, that it was designed to represent the cloud breaking into drops and falling as rain — in other words, the weeping cloud. Such THOMAS] THE THIRD DAY 223 appears beyond question to be its signification in Tro. 25a and in other places in the same and other codices. This supposition is also consistent with the fact that some of the symbols, especially those of the iuscrip tious (plate LXiv, 42), have dots along the broken line, which may indi- cate the raindrops into which the cloud is breaking. I am therefore not inclined to accept Dr Seler's supposition that it is intended to repre- sent the opening to a cavern, after the conventional method adopted by ■the Mexican artists. It is improbable, though not impossible, that the older system may have adopted some features from the younger. Moreover, this supposition ou the part of Dr Seler is in direct conflict with his statement in the immediately preceding paragraph. He says : It is to be observed as ajiplying chiefly to the manuscripts aud the reliefs, that the two side points which project like teeth from the inner circle of the character could in nowise have signified teeth. Such an interpretation is contradicted by the occasional change of their position [plate LXiv, 47] and the fact that they also appear now and then exactly like eyes [plate LXiv, 39]. Now the Mexican cavern symbol, as shown in his figures and as given in Peiiafiel's "Ifombres Geograficos," appears to be the open ser- pent mouth with teeth and fangs. It is therefore more probable that the symbol was derived as above indicated. Among the Indian picto- graplis given by Colonel Mallery ^ as rei^reseutiug clouds are those shown in plate LXiv, 43 aud 44. An Ojibwa cloud symbol ^ is shown in plate LXIV, 45, in which the circular outline denotesthe sky. It seems quite likely that the Maya symbol is intended to convey precisely the same idea. Ou the left (bottom) of plate 70, Borgian Codex, is a curved or arch-like figure somewhat on the same order as those given. It appears to represent the sky — but darkened sky, indicating night or obscurity. On its upper surface are nine heads, which probably signify the "Nine Lords of the Night." Below it is a black figure. On each side are two figures, the color of the four differing — one blue, another yellow, another black, and the other red. These are probably the regents of the cardinal points. If this supi)osition be correct, the symbol is purely ideographic and not i^honeticor ikouomatic: but this does not forbid the idea that when used in other combinations it is used phonetically to give the chief sound element of the word indicated by the ideograph. Dr Seler claims, as corroborative of his supposition, that " all symbols which are combined with the name of the third character are to be fully explained through the word ' cavern.'" But it is far more likely that this (so far as it holds good) is due to the fact that the symbol is used because of its j)honetic value or its chief j)houetic element, ak, which is the same as the chief element of the Maya name for cavern — actun, actan, aktan (Henderson, MS. Lexicon). If this supposition be correct, it may furnish a clue to the name of the deity whose symbol is shown in plate lxiv, 48. Here the left-hand I Fourth Anu. Rep. Hur. Eth. (1882-8:l|. p. 238. 'i Schoolcraft, "luchaii Tribes," etc, vol. i, pi. 51, No. 10, p. 360. 224 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 chiiracter is the alcbal symbol (tliough not complete) surrouuded by a cir- cle of dots. This circle, Dr Seler contends, often indicates flames which consume the object it surrounds, or light which emauales from that object. If the whole is but a simple ideogram, it mustbe taken, as a whole, as indicating a particular mythological jterconage; otherwise itis in part phonetic, or given after the Mexican rebus method of denoting names. If not a simple ideogram, this prefix is most probably used in some sense phonetically with reference chiefly to the A; sound. The circle of dots is used here probably to indicate the vowel sound ii or o. But in making this suggestion I do not by any means intend to suggest that the Maya scribes had reached that stage of advancement where they could indicate each sound by a character. All I wish to assert is that I iiiid in numerous cases characters accompanied by this circle of dots where the proper interpretation appears to be a word having as its prominent vowel element u or o. Hence the inference that there is some relation between this circle and these vowel sounds — this and nothing more. In Dres. 10c is the symbol shown in plate lxiv, 49. This, as I have shown elsewhere,' represents the Icukuitz or Quetzal figured below the text. Here are encircling lines of dots, and in the Maya name the xi sound repeated; and here also is Landa's leu. In Dres. 47c the symbol for the month Mol is given as shown in plate lxiv, 50. Here again is seen the circle of dots, and the vowel appears to hold good in other places. We see it in Landa's first 0. It will also assist ut in giving at least a consistent interpretation to the strange character shown in plate LXIV, 51, which occurs repeatedly on plate 19 of the Tro. Codex. In the pictures below are individuals apparently, and as interj^reted by most authorities, engaged in grinding paint or other substance or in making fire. The right half of the glyph, including the circle of dots and cross- hatching might, according to the value heretofore given these elements, be rendered by huck, "to rub, grind, pound, pulverize;" which certaiuly agrees with the interpretation usually given the pictures below. Pos- sibly the whole glyph maybe interpreted by cecdhuchah, "to triturate." While this, so far as it relates to the left portion of the glyph, is a mere suggestion, it agrees with the fact tliat the ornamented or cross- barred border is found in the symbol for Gib, and the three dots with Landa's e.^ 'American Anthropulogi.st, July, 1893, pp. 258-2.5!). ■I)r Brinton (Primer, etc, p. 91) explains it as tlic symbol of a ilruui. He remarks that "in a more higlily conventionalized form we tiurt them in the Cod. Troano thus [giving plate LXIV, 51], which has heeu explained by Pousse, Thomas, and others as making fire or as grinding paint. It is obviously the dzacatan, what I have called the 'pottery decoration' around the tiguros, showing that the body of the drum was earthenware." Yet (p. 120 and iig. 75) Dr. Brinton explains this identical group or paragraph as a rcpresentatiou of the process of making hre from the friction of two pieces ol" wood. It seems to meclear that this glyph represents something in the picture, and not the personage, as there is a special glyjih for this. A comparison of the groups in the two divisions of tins plate {Tro. 19) and plates 5 and C b of the Dresden Codex shows that the glyph refers to the work or action indicated by the pictures. That it refers to something in or indicated bj' the pictures, and that no drum is figured, will, I think, he admitted by most students of those codices. THOMAS] THE THIRD DAT 225 lu Tro. 11* d is the character shown in plate LXiv, 52. As the right portion is the upper part of the sj^mbol for f-/iiA-i», •' west" (see plate LXiv, 53), its phonetic value may be a derivative of Imch, huchnahi, Icuchah, "to spin, to draw out into threads." Henderson gives ehuch as an equivalent. As the subfix in plate lxiv, 48, is the character I have usually interiireted by u, this would give us some of the elements of the name Kul;ulcan and not Itzamna, as Seler and Schellhas suppose. Pos- sibly, however, the deity represented may be Baldum-Chaum, the god adored at Ti-ho and usually considered, though without apparent justi- fication, as the Maya Priapus. The somewhat similar character, plate lxiv, o.j, from Tro. lS*c, which Dr Seler considers synonymous, is i^robably essentially distinct, as it bears a somewhat stronger resemblance to the vliuen than to the alihal symbol. In character 5i, xilate lxiv, from Dres. 17b, which denotes the vulture or rapacious bird figured below the text, it probably indicates the c sound, as the most reasonable interpretation of the symbol is hchom, "the sopilote" (Perez), or hchuy, "a hawk or eagle." If the character shown in plate lxiv, 54, is intended to indicate the bird figured below, and is neither of those mentioned, it is probably one the name of which begins with ch. The symbol of the month Zoo [Tzoz or Zotz) also contains this sup- posed alchal glyph, but in the varied form last above mentioned, which, as we have said, bears a strong resemblance to the clmeii symbol. This, as will be seen by comparing, bears a very close resemblance to glyph lxiv, 54. If phonetic, we must assume that the ch (if the intei-pretation of the former be correct) has been hardened to z or tz} The same character is also found in the symbol for the month Xul (see plate lxiv, 56, from Dres. 49c). As Dr Seler refuses to accept the theory that tlje characters are either xihonetic or ikonomatic, he concludes, in the following words, that resemblance in the forms of the symbols indicates relationship in the subject-matter: Xul signifies the end, the point; xiiuhd, to end; xtilali, xulezah, to bring to an end; xului (that with which anything ends), horns, or he who has horns, the devil; xiilHl, jests, tricks, deviltry. We see, therefore, that this word contains doubtless a reference to something nnholy, uncanny, demoniac. To the Central Americans the bat was not merely a nocturnal animal. The Popol-Vuh speaks of a Zo'tzi-ha, "bat house," one of the five regions of the underworld. There dwells the Cama-zo'tz, " the death-bat," the great beast that brings death to all who approach it, and also bites off the head of Hunapu. Instead of having to surmise this fancied relation, I think the expla- nation is to be found in the fact that similarity in the form of the glyph is indicative of a similarity in the sounds of the words represented. Here the ch becomes w (sh). Dr Seler also calls attention in this connection to the animal figures in Dres. 36a and elsewhere, which are "represented as plunging down 'Dr Brinton (Primer, p. 117) errs in regarding the superfix to this glyph as the kin of sun symbol. 16 ETH ]5 226 DAY SYMBOLS OF THE MAYA YEAK [ETH.Aira-.l6 from lieaveii witli torches in their jiaws, and Are also issuing from the tassel like euds of their tails, which doubtless deuote the liglitniiig, the death-dealing servant of the Chac." By the mention of this last word — chac — Dr Seler has shown that correct reasoning by a different line leads to precisely the same result as that which appeals to the pho- netic or ikonomatic character of the symbol. Here again the ch sound a2)pears as the chief element of the character. The rain or field deities, the chacs, are usually represented in the codices as dog or panther like animals; and chuac, "the tempest,'' and, according to Henderson, cJictc also, signifies lightning. But the relation of figures and i^honetic value includes also the animal; chacbolay, "a savage tiger, a j^oung lion" (Perez); cliachoay, "a leopard" (Henderson); chacoh, "a leopard;" cJiacel-el, "a tiger, jaguar;" chac-ikal, "the storm, the tempest." The similar figures in Tro. 32c probably symbolize the dry burning season which Inarches and withers the corn. The word is probably choco^ chocou, or some related form. THE FOURTH BAY Maya, kan or lanan; Tzeutal, ghanan; Qiiiclie-Cakcliiciuel, A'ai (k'ate, k'atic, gain); Zapotec, guaclie or giieche; Nahuatl, caetzpaUin. The Maya symbol of this day is subject to but few and slight varia- tions. The principal forms are shown in plates LXiv, 57, to Lxv, 3. That given by Lauda is presented in plate LXiv, 57. The forms in the codices are shown in plates lxiv, 58; lxv, 1, 2, 3, that with the eye (LXV, 3) being the usual form given in Peresianus; lxv, 4 represents it a.s found on the right slab of the Palenque tablet. The significations of the Maya word l-an are various, as " yellow," "rope," " hamac," etc, and, according to Dr Brinton, the Tzental (jhanan is the same word under a slightly different form. However, he con- tends that the original sense is to be found in the Cakchiquel word Van., as given by Guzman (in a manuscript Avorli in his ijossession), who says it is the name applied to the female iguana, or tree lizard. This, it is true, brings the signification into close correspondence with that of the Xahuatl term, but it is more than probable that the Maya and Tzental terms were in use before the application mentioned by Guzman was made by the Cakchiquel. It is noticeable, however, that in the list from Taylor's "Te-Ika-a-Maui,"i5resented in the appendix, "lizards" are given as symbolic of one of the New Zealand days. This interpretation, however, savors too much of an effort to bring the signification into harmony with the Mexican name. Moreover, it is difficult to explain the iise of the Maya symbol on this theory, as it is undoubtedly frequently employed to denote the grain of maize. For example, it rejiresents the seed Irom which a corn plant is spring- ing, as on Tro. 29b (see plate lxiv, 32) ; and one figure in the same divi- sion represents a bird plucking it nj), while another shows some small quadruped seizing it. It is also frequently represented in all the codices BUREAU OF AMERICAN ETHNOLOGY SIXTEENTH ANNUAL REPORT PL. LXV COPIES OF GLYPHS FROM THE CODICES THOMASJ THE FOURTH DAY 227 as on a platter or vessel placed as an offering to some deity, and is often given a yellowish tint in these places. That the plant which arises from the symbol in these instances is the maize stalk is admitted by Drs Schellhas and Seler, although they do not seem to recognize the fact that the symbol I'epreseuts the grain of maize which gives birth to the stalk. However, Dr Seler, in his subsequent paper above referred to, concludes that it refers to the seed, dropping his former interpreta- tion. Both seem to recognize the whole glyph as a symbol of the stalk. Concerning this, Dr Seler says : Indeed, we see in Cod. Mendoza tlie maize slioot employed to express the word acatl, "reed." I believe that the character Ian repeats the Jlexican idea, the maize stalk. This explains for us the reason Avhy the character lean, as aliove jiointed out, always appears among the sacrifices. I fail to understand why this authority applies the symbol to the "stalk," when it is the fruit, the ear, the grain, which furni.shes food, and may therefore be very properly used as the symbol of food. In plate lxt, 5, is presented a copy of one of these corn offerings as found on Tro. 9*b. As the vessel containing the offering ai)pears to be a vase, pot, or olla, it seems imi^robable that the ottering it contains should consist of maize stalks. It is true, however, that instances occur, as on plates 21-23, Troano, where the stalk rises from the Jean symbols contained in a vessel, but these are evidently given in a figura- tive sense, as the vessel rests on a serpent. But even here there is evidence that the symbol denotes the grain or ear, and not the stalk, as in the lower right-hand corner of plate 21 a human figure is repre- sented as feeding a bird with the symbol, which can not be construed in this instance as representing the stalk.' Ximenes, who gives the Cabchiquel name as cat, says it refers to a net used for carrying maize, but means "lizard." Dr Seler, referring to this statement, says he strongly suspects that "the Mexican equivalent of this character has furnished him with this interpretation." He adds further that, in his opinion, "it has no connection with the Maya root Mn, Icaan, 'rope,' 'cord,' 'mat-cord,' and Ian — Quiche-Cakchiquel, I'an (gan) — 'yellow.'" He believes the Maya term is derived from laanan, Icanan, which signifies "to be supei'fluous," "overflow," "to abound." Dr Brinton thinks that the Zapotec guache, translated by Seler "frog or toad," is more likely a variant of gurache or gorache, "iguana." It is apparent from these widely different opinions that the significa- tion of none of the names, save that of the Mexican calendar — cuetz- pallin, "lizard" — has been satisfactorily determined. 'Br Brinton (Primer, p. 110) stiys the object represented by this symbol is "a polished stone, shell pendant, or bead." This authority considers the dot or eye in the upper part as a perforation by which it was strung on a cord. If this be true, it is strange that wo see thera nowhere in the codices strung on strings, though necklaces are frequently represented ; and that we do see them piled up in vessels, see thera putting forth shoots and leaves, and see birds and quadrupeds devouring them. Dr Brinton himself (p. 123, E. No. 29) gives one of these sprouting kan .symbols, which he says " is a picture of the maize plant from Cod. Tro., p. 29." That it is not used ikonomatically here is evident, as jtan in Maya is not a name for maize or grain of maize. 228 DAY SYMBOLS OF THE MAYA YEAR [eth,ann.16 In attempting to ascertain tlie signification of the names of the day, exclusive of tlie Mexican calendar, it is best to exclude from considera- tion at first the signification of the latter, and allow it to have no influ- ence in arriving at a conclusion. The attempt by Dr Brinton to force agreement with the latter appears to be unsatisfactory. I am inclined to agree with Dr Seler that the Maya symbol for the day lean and the Mexican symbol for tecpatl, "flint," are based on the same fundamental concept, if the flint like symbols on i)late 12 of the Bor- gian Codex, one of which is shown in jilate Lxv, 6, are tecpatl figures; of this, however, there is considerable doubt. Seler's opinion is based on those of this type. There can be no doubt that here this spindle- shape figure represents the shooting plant, the central stock or stem, or, what is far more likely, the seed which gives birth to the plant. Although they occupy the position of the stock or stem, yet from the form, the fact that some of them have the eye, and that from them the roots stretch downward, I am inclined to believe they are intended to denote the seed. The lean symbol, as above sta^'ed, is also represented in the codices as that which gives birth to the plant, as that from which the sprouting plant springs. It is probable, therefore, that it was originally taken from the grain of maize, which it fairly represents. 'Now it is well known that "yellow" is one of the j^rimary meanings of Aa«, and that the word is closely associated with fruit, the "yellow"' referring in a large degree to the ripening fruit, especially of the maize plant. According to Henderson one signification of /.•«» is "ripe, as fruit, timber," and, according to Perez, l-anlcanll is "sazon en [que] las frutas, aunque no esten maduras por estar las mas tomando el color amarillo." In Oakchiquel kan (gan) signifies "yellow, ripe, rich." According to Otto Stoll, vuioh (or vuacli), which is almost identical with the Zapotec name of the day, is the word for "fruit" in several ot the Maya dialects. According to the vocabulary of Cordova, as given by Ternaux-Compans, "yellow" in Zapotec is nagache, and in Fuller's MS. Vocabulary it is nagufclii, the na being a prefix signifying "thing." The anonymous author, however, writes it hrechii. We also notice that "gold" in this language is yache, probably referring to the color, It is likely, therefore, that the Zapotec name of this daysignifies "yellow, riiie, mature," referring to fruits, especially maize. When maize was introduced into New Zealand it was named Jcanga, probably after the Malay tangl-ai, the name for an "ear of corn." The Meztitlan name of the day is XUotl, "an ear of corn," or " a young maize shoot." These facts seem to show that the symbol has some reference to maize, and tend to confirm the view expressed above, that tlie com- pound symbol shown in plate lxiv, 9, denotes "maize bread." The presence of the lean character in the symbol of the month Cumhu or Cmnliu or Eumlcu (plate lxv, 7) is difficult to exi^lain on the theory that it retains here the signification given it as the symbol of the day Kan, whether considered ideographic or phonetic, unless we suppose the THOMAS] THE FIFTH DAY 229 name is incomplete and should have lean added to it. I am somewhat disjiosed to believe that it is sometimes used alone to denote bread, and is then to be interpreted by uah. Take, for example, the figure in Tro. 30d. Here -we see a dog seated on a l^an symbol, with the same symbol taking the place of the eye. As j(;e/c is dog in Maya and pecuah the tortilla or bread of maize, and the compound glyph in jjlate lxiv, 9, is iu the text, this may be au instance of the true rebus method of repi-e- seuting a "word. Auother instance of a similar character will be given under the day Gahan. Possibly the lhonetic element of the Maya word chan and chichaii, signifying "little," and chuc, clmcah, "to grasp, to seize" ("alcauzar, asir, i>render," Perez); or chuiic, "to take, grasp, catch, seize," Henderson.'' It would seem from this that if the symbol is phonetic in any sense, the chief element of the word indi- cated is ch. The supposition by Drs Schellhas and Seler that this sym- bol sometimes contains the elements of the sign of the four winds or ■wind cross, appears to be without any real foundation. The partial cross-shape figure in it is merely the conventional method of drawing the opening between the fingers, and would be just as correctly given as an oval as an inverted tau. As this interpretation of the symbol is quite different from that given by other writers, some evidence to justify it is presented here. 'First Ann. Rep. Bur. Ethn., p. 386. ^Dr Brintou (Primer, p. 65) says: "Former students have been unable to explain this design" and suggests tbat it is a maggot. ^Brintou follows Brasseur in supposing it represents tlie "grasping liaud," aud tbinka it is a rebus otinack, ''asir, tomar con los manos." THOMAS] THE SEVENTH DAY 233 Attention is called first to the symbol for "west,'' shown in plate LXiv, 53. The lower j)ortiou is the recognized symbol for Am, "day" or "sun," and the upper portion is beyond question the vianik character. As childn is the Maya uauie for "west," we are justified in assuming that here at least this manih symbol is to be iuterijreted by chi, and is iu some sense phonetic. As china is the Zapotec name of the day, and signifies "deer," and chuih is the Zotzil name for "deer," it is probable that the symbol preserves the old name, while iu Maya this old name has been supplanted for some reason, or through some linguistic process, by manilc. Dr Seler calls attention to the character shown in plate lxyiii, 32, from Ures. 13c, which is repeated in the form lxviii, 33, on jjlate 21b. That this refers to the deer figured below must be admitted, as this is clearly shown by the relation of the characters in the adjoining section to the animals figured below the text. Henderson (MS. Lexicon) gives xoll^e as "the male deer." If this could be considered substantially equivalent to cliolceh in sound, our manilc symbol would retain its value. Tlie objection to this supposition is that the figure is probably intended for a doe instead of the male. Brasseur gives chacyuc as the name applied to a small sijecies of deer. It is true these interpretations leave out the numeral ijreflx; nevertheless they serve to show that it is probable the true name is a word which retains the phonetic value of the manilc symbol as we have given it. Be the word what it may, two conclusions maybe relied on: First, that it alludes to the deer, and, second, that one of its chief phonetic elements is ch. The character shown iu plate lxviii, 34, from Tro. ll*b, has probably the same ele- ment in its phouetic equivalent, for the Maya verb liax (hajcnahi), "to twist or turn by rolling the thing between the palms of the hand ; make cord used for muslin or cloth," etc, gives substantially this phonetic equivalent. The character shown in plate lxviii, 33, from Dres. 10b, is referred to by Seler as indicating an offering to the gods. In this he is possibly correct. As ticli, in Maya, signifies an "ottering," " a sacrifice," and tick (tichali) "to offer, present," etc, it is probable that in this instance also the manilc symbol retains ch as its chief phouetic element. However, I am inclined to believe it refers to the collecting or gathering of the ripened fruit. In this case the prefix must be understood as a deter- minative indicating piling or heaping up, putting together or in a heap, or storing away. Of the Maya words indicating this operation, we note the following: CUicTi [chietiah), hich, and hock, each of which has eh or cli as its chief consonant element. This interpretation agrees very well with the fact that here, as elsewhere, a date is to be taken into con- sideration. On such a date, at such a time, the cacao is to be gathered, is to be harvested and stored away. Students of these codices, in their attempts at interpretation, appear, as a general thing, to overlook the fact that almost every i^aragraph or group of glyphs in the script is 234 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.16 accompanied by a date which must be taken into consideration in the interpretation. The symbol which follows immediately to the right, shown in plate lxviii, 3G, may be rendered cacau, the "cacao," as the duplicated comb-like character is Landa's ca. As the Qniche-Cakchiquel, Zapotec, and Nahuatl names all signify "deer," the difficulty in bringing all into harmony lies in the Maya and Tzental names. Dr Seler's explanation is substantially as follows: That the word manik is from the root man or mal, wliich signifies " to pass quickly;" manih may therefore mean "that which passes by," "that which is fleeting." Dr Brinton gives the same explanation, and concludes that the deer is referred to metaphorically. In regard to the Tzental name mo.ric, Dr Seler suggests that it may be founded on the root max, from which is derived maxan, " swift." Dr Brinton objects to this derivation, as maxan with the signification " swift" is from ma, " not," and xan, " slow, tardy," and suggests that the name is probably a corruption of the Xahuatl mazatl. However, it may be stated in favor of Seler's explanation, that Henderson gives moxan, "quickly, shortly, without hindrance," which is apparently another form of maxan. Dr Seler, however, concludes, from a study of the relations in which the character is found in the codices, that it is the symbol of offering, of sacrifice, the deer being esteemed the animal most appropriate for this puri>ose. Henderson says manih signifies "calm," evidently con- sidering it to be formed of wa, negative, and (7,-, "wind." It is evident, therefore, that the authorities are at sea in regard to the signification of the Maya and Tzental names. If the symbol is used, as Seler claims, to indicate o&'erings or sacrifices, this may be readily explained on the supposition that it is used ikonomatically because of the phonetic value I have assigned it; but otherwise it is difficult, if not impossible, to see any relation between the symbol and the name given it. So far I have found it used in no place, in combina- tion, where the value manik will give a satisfactory interpretation. The following additional renderings are added here as tending to confirm the phonetic value assigned the manik character. The character shown in plate Lxviii, 37, is from Tro. 20*c, where it is repeated four times. The figures below the text show women in the act of sprinkling or pouring water on children. Whether this be considered a religious ceremony or not, it is probably intended to denote purify- ing or cleansing, and not baptism in the modern acceptation of the term. As choah, according to Perez, signifies "to cleanse, purify, scour," and choich "to clean, scour, or wash the face," we have therein a quite appropriate interpretation of the symbol. The presence of the cardinal-point symbols lenders it probable that the scene refers to a religious ceremony of some kind. The strict regard paid to the posi- tion relative to the cardinal points by savage and semicivilized people is too well known to require any proof here. On Tro. 34*c two individuals are engaged in some work which we might suppose to be weaving but for the fact that there is no cord or THOMAS] THE EIGHTH DAY 235 thread to be seen. Over each is the character shown in plate lxtiii, 38. This is evidently an incomplete manilc symbol. As the supposed aspirate sign is present, it is probable that hooch, "to pare off, to scrape," or hoochci, "to pare off, or scrape the hennequin," will furnish an appropriate rendering. THE EIGHTH DAT Maya, lamat ; Tzental, lanibaf ; Quiche-Cakchiquel, canel or kanel ; Zapoteo, lapa OT laba ; Xahuatl, toclitli. The various forms of the symbol of this day are shown in plates LXV, 33 to 37, and Lxviii, 39-40. That given by Landa is seen in lxv, 33; it is also found very frequently in the codices as lxv, 34. The three other forms found in the codices are shown in lxv, 35, 36, 37. The form on the Palenque Tablet is given in lxviii, 40 ; that of the Tikal inscrip- tion is similar to Landa's figure, if we are correct in our determination, of which there is some doubt, as the dots are effaced. A comparison of plate lxv, 30, with the symbol of the day J./(/(w, shown in LXVIII, 5, leads at once to the impression that the former was derived from the latter, and that, if in any sense phonetic, the equivalents of the two are closely related. As will be shown hereafter, the Ahati symbol has I as its chief phonetic element, if it be considered in any sense pho- netic. We should therefore expect to find, in the verbal equivalent of this Lamat symbol, I as a ijrominent element. In the form shown at LXV, 33, it would seem that we see au eflbrt to intimate by the character itself the presence of the b element. That the symbol shown in plate LXV, 38, has & as its chief element is shown elsewhere. It is possible, therefore, that this Lamat symbol had no original signification purely its own, but that it is a composite derived from the Aliait, and what I have termed the h symbol. Without anticipating the proof that the Ahau symbol has I as its chief phonetic element, I call attention to the fact that it is the upper character in the symbol for Uldn, "east" (plate LXVIII, 12), As the lower character is the well-known symbol for lin, "day" or "sun," we must assume that the value of our Ahau, in this case at least, is li. As another suggestion, I would add that it may have been derived from a figure used in some game. As the figure is usually divided into apartments or cells, most of which inclose a dot, the Maya word lem, lemah, "meter, encajar, poner deutro, introducir" (Perez), would not inappropriately express the idea. Its use as a day symbol would then be simply for its phonetic value. This is based, of course, on the derivation I suggest below. Nevertheless it must be admitted that these are but mere guesses. In his article so frequently referred to Dr Seler has little to say in regard to the signification of the names of this day. He remarks that "the word Mnel is given by Ximeues — with what authority I know not — with the signification 'rabbit,' thus corresponding to the Mexican name for this character (Tochtli)." He says he is unable to interpret the words lamhat and lamat. In his subsequent article he interiirets 236 DAY SMYBOLB OF THE MAYA YEAR Teth.anx.W the Zapotec word hy "to di\'ide, to break into pieces,'' aud remarks "that the concept of something divided, broken in pieces, lies at the foundation of the delineation of this day character is also proved by the iJIaya hieroglyph for the same [see plate lxv, 33 and 36]-, in which something divided or broken up is undoubtedly indicated." He adds that "perhaps also the terms lumhat and lamat, used in Tzental-Zoztzil and in Maya for the day character, aud which are hardly explainable from the well-known Maya, are derived from the Zai^otec word /«^a." Dr Brinton's explanation is as follows: The Maya lamat is evidently a shortened form of the Tzental lamhat, Tchich is com- posed of lam, to sink into something soft (''hiyidirse in cosa Wanda," like light loam), and hat, the grain, the seed, and the name refers to the planting of the crops. The Qniche-Cakchiquel l:aiiel is the name of the Guardian of the Sown Seed, prob- ably from l-an, yellow, referring to the yellow grains or maize. The Zapotec la^ia or laha means a drop, aud a crown or garland; here probably the latter, in reference to the products of the fields. The rabbit, in Nahuatl, is the symbol of ease aud intoxication. Thus, while Dr Brinton explains the name by " sinking in the mud or soil," Brasseur explains it by "sinking in the water." It is much more likely that the Maya name is but a modification of lemha, which, as a verb, according to Henderson, signifies "to flash, to shine, etc;" and as a noun, according to Perez, "resplendor, briUo, relampago." I have no Tzental vocabulary at hand, but observe that in the closely allied Zoztzil, " relampagear" is given as the equivalent of lemlaghet. It is a coincidence worthy of a passing notice that in Hawaiian lama andjm-lama signify "a torch;" au-lama, "to give light;" malama, "light from the suu or moon;" in Samoan, lama, "the candle-nut tree, and a torch made of the nuts;" in Tonga, mama, "light, a flambeau;" Xew Zealand, 7'ama, "candle, light;" Tahaitan, rama, "a torch." It is somewhat singular that Dr Brinton, after his interpretation of the Maya name of the fourth day heretofore given, should in this instance derive Icanel — the Quiche-Cakchiquel name of this day — from lean, "yellow," referring to the yellow grains of maize. However, it is quite probable that the reference to the color in this explanation is correct. The traditions of the Indians in which the rabbit is brought into relation with the sun are well known. Dr Brinton has shown iu his work on "American Hero Myths" that the Rabbit or Great Hare in the Algonquian myths symbohzed "light." He remarks in "The Lenape and their Legends " that — The familiar Algonkin myth of the " Great Hiire," which I have elsewhere shown to be dlstiuctively a myth of Light, was also well known to the Delawares, aud they ajiplied to this animal, also, the appellation of the "Grandfather of the Indians." Like the fire, the hare was considered their ancestor, and in both instances the Light ■was meant, fire being its symbol, and the word for hare being identical with that of brightness and light.' > Pnsn 66. THOMAS] THE NINTH DAT 237 It is possible that the Mexicans selected the rabbit for this day as a known symbol of light, thus bringing it into correspondence with the signification of the day names of the other calendars. The method by which Drs Seler and Brinton try to bring the Maya and Zapotec names into harmony with the Mexican appears to me to be in the wrong direction. It is therefore quite probable, from what has been shown, that the Maya, Tzental, and Quiche-Cakchiqnel names refer to light, flame, or the lightning flash, and that the rabbit was selected because of some mythological relation it was supposed to bear to the sun, or light.' As this character is seldom found in combination, or used otherwise than as a day symbol, it is probable that the signification is rej)reseuted by some other symbol, or is not referred to in the text. THE XIjSTTH day May."!, mxliic; Tzental, molo or inidii ; Qnicbe-Cakchiqne], toll ; Zapotec, niza or queza; N.ihiiaU, all. There are but few and slight variations in the form of the symbol of this day. That given by Landa is shown in plate Lxv, 39. The usual forms in the codices are seen at 40-43 of the same plate. Symbol 43, which is an imj)ortant variation, is from the Cortesian Codex. The addition of the little circle and loop in example lxv, 43, from the Cortesian Codex, is important, as it possibly indicates that the simple forms given in plate lxv, 40-42, are iucomjjlete, and may be a slight indication of phoneticism. If the latter supposition be correct, it is probable that in this additional feature we find the element 'p of the word. It is one of the characteristics of the manik symbol, which, as heretofore shown, has, in some instances at least, ch as one of its phonetic elements, whether considered truly phonetic or not. This clue, if followed up, appears to furnish an explanation of some other characters in which the little circle and loops are found. For example, the character shown in i^late lxv, 44 (Dres. 2 (4o)b and c), apparently refers to the act of sewing or stitching indicated bj' the pic- tures below the text. As the circle and loops form an important part of the character, it is probable that c or ch is the chief or prominent element of the word. It is possible therefore, that chuyah, "to sew,'' or some derivative thereof, would be a proper rendering. The glyph shown in plate lxv, 45, from Tro. ll*c is a duplication of lxv, 44. As the appendix, as shown elsewhere, probably has ah, ha, or hal as its phonetic equivalent, we have, as the elements of the word represented by the whole glyph (omitting the prefix), cW-cWah. As choch (chochah), Perez, and chooch (choochah), Henderson, signify "to loosen, untie, dis- unite, detach," this may be the true interpretation of the symbol. The presence of the eye in a symbol appears, as a rule, to have no special ^XotwitbstaDding his definition n^iven .above. Dr Brintnn suggests in his late work tbat the symbols of the day bear a close resemblance to some of the sun signs. 238 DAY SYMBOLS OF THE MAYA YEAR [eth.axn.16 significance, as is shown by its presence sometimes in the symbols for tlie days chicchan and oc. It is wortliy of note that Dr Seler introduces into his mauik series the character above shown as having some rela- tion to and being possibly a variation of that symbol. Before attempt- ing to trace the symbol of the day in its combinations with other characters, with a view of ascertaining its orignal signification, refer- ence will be made to the signification of the day names in the different calendars. The siguiflcation of the Nahuatl word atl is water; the Zapotec names are also words for water. Tohil was the name of the ijrincipal Quiche deity, and appears to have been the god of thunder and rain, and, as Seler presumes, was the representative in these nations of the Maya Chac and Mexican Tlaloc. According to Brasseur, toh signifies ''a heavy or sudden shower" or "thunder shower." Drs Seler and Brinton both derive the Maya and Tzental names from the radical mul or mol, "to join together, collect, heajj up,'' and suppose ic refers to the gathering together of the waters (that is, the clouds) in the heavens. This brings the signification of these two names into harmony "with that of the names of the other calendars, and is ])robably a correct interpretation. There are but few places -where the symbol of this day is found in connection with other characters tliat I have been able to interpret entirely satisfactorily. The compound character shown in plate lxv, 46, is from Dres. ICc. Judging by the evident parallelism of the groups iu this division, this character is the symbol of the bird figured below the text. In this pic- ture is easily recognized the Lead of the parrot. As moo is the Maya name of a species of parrot (-'the macaw"), and the circular character of the glyph is like the symbol for miiluc, except that the circumscrib- ing line is of dots, we may safely accept this term as the phonetic vakre. The fact that the small character is double, as is the o in the word, is another indication that the rendering is correct, and probably accounts for the circle being of dots. (See above under al-hal.) This interpre- tation appears to be further supported by the form of the symbol for the month Mol as found at Dres. 47c. (See plate LXiv, 50.) The hint furnished by these characters may enable us to gain a cor- rect idea of the signification of the dotted line which surrounds one of the characters in each group of Dres. 7c, one of which is shown in plate LXV, 47. As the inclosing line of dots appears in some cases (but not all, for in some instances o or u appears to form the chief phonetic element) to indicate mo or toh, it is possible that this glyph may be properly interpreted by muhul, "a gift, dower, present," or "to present a gift or dower, to offer a present." Hence the whole character shown in plate LXV, 47, may be interpreted "to make a gift of cacao."' 'For explauatiou of ibe iuclnsed comb-like characters, Landa's ca, see Sixth Anuual Report of the Bureau uf Ethnology, page 355. THOMAS] THE TENTH DAY 239 The usual form of the Mexican symbol of this clay is shown iu i^late Lxv, 48, the leaf-like portion being blue in the original to indicate water. In regard to the origin of the character, Seler remarks: "If the Maya character agrees "with the Mexican (ahonetic value of the synAol, and it appears also to be entirely consistent with the figures found in connection with it. There is another symbol closely allied in form (plate Lxvi, 2) which is of frequent occurrence in the codices, usually, and, in fact, almost exclusively, in the picture spaces, and apparently bearing some relation to the offerings. It is often in groups, and is many times repeated in groups on the so-called "title pages" of the Tro. and Oort. manuscripts. It, however, frequently occurs in the form seen in the dog's eye (lxvi, 1), grouped as the other (Dres., 25a, etc) and undoubtedly used as an equivalent, as we find numerals attached as with the other form. The only distinction, as will be observed, is the presence or absence of the little divided square at the top. As that with the divided square Is rnore detailed, it is probably the correct form, and, if so, can not be distinguished from the Chuen symbol. On Dres. 29b, 30b, and 31b the symbol shown in plate lxvi, 3, is found in each group of characters. Thisbears a close resemblance to the symbol for the month Tzec, but varies in some important respects, as will be seen by comparison. The appendix, as I am inclined to believe, gives the all, ha, or hal sound, and shows that it is a verb or word indicating action. As we find in each group the figure or symbol of a food aui- jnal, the whole series may be supposed to relate to feasts, or eating, or the collection of food. This suggestion is strengthened by the fact that the lean or maize symbol is placed in connection with the animal figures. It is possible, thexefore, that this character may be correctly rendered by tziclim (t:iclimtah), "to distribute, share, divide among many." As it is followed in each case by a cardinal-point symbol, and the symbol of the double tongued or toothed deity, probably Itzamna, is found in each group, it is ])robable that the text relates to religious festivals. This interpretation, however, is a mere suggestion or guess, which as yet I am unable to fortify by any other evidence than the resemblance of the main character to the Tzec symbol. BUREAU OF AMERICAN ETHNOLOGY SIXTEENTH ANNUAL REPORT PL. LXVI 36 \9ogi 37 lo.-.oi 38 • • Of 39 4Z m 4e 43 44- 4o 41 45 50 51 55 54 56 57 46 5Z 58 53 53 COPIES OF GLYPHS FROM THE CODICES THOMAS] THE TWELFTH DAY 243 The Nahuatl, Tzental, and QuicbeCakcliiqnel names of tliis clay are tbe ordinary terms in these languages for "monkey." Dr Brinton thinks the Maya name, which does not appear to have any significa- tion in this language as a separate word (though chuenche is "aborao, tnble," "a certain tree"), is derived from a Tzental term, cliiu, which is applied to a particular species of monkey. He and Dr Seler refer to the ehouen in a legend of tbe Popol Vub, which undoubtedly stands in close relation to hatz or "monkey," there spoken of as hunbatz. As these words in the Quiche myth appear unquestionably to refer to a species of the monkey tribe, or mythical persons under tbe symbolism of monkeys, tbe conclusion they reach is probably correct, and justifies tbe belief that tbe Maya name should be interpreted "monkey." Tbe origin of tbe symbol is uncertain, and Dr Seler makes no attempt to explain it. Tbe difference between tbe simple form with the three teeth only (plate Lxvi, 2) and the typical Chuen symbol indicates a difference in the word equivalents, or in the signification if Ideographic. It is possible that Brasseur is right in rendering the former by co, which signifies "tooth;" in which case we may be justified in assuming that the additions iu tlie Chuen symbol give the additional phonetic elements in tbe word. It may be, as supposed by some authors, that it was intended to represent tbe front view of an open mouth of some animal, as chi is tbe Maya word for mouth. THE TWELFTH DAY Maya, eb; Tzental, euob; Quiche-Cakcbiquel, e or ee; Zapotec, pija; Nahuatl, maUi- nalli or illan. There are comparatively few variations in tbe symbol of this day; some, however, are of sufficient importance to render recognition doubtful but for their presence in tbe day series. That given by Landa is seen in plate lxvi, 4; the form most usual in the Tro. and Cort. codices is that shown in lxvi, 5 ; the variations seen in lxvi, 6, 7, 8, are from tbe Dresden Codex, and that iu lxvi, 9, is from the Peresianus. This character occurs very seldom, if ever, except as a day symbol, hence it is presumed to be purely ideographic or pictorial. There is, however, a deity symbol found in tbe Tro. Codex (plate lxvi, 10) in which we see apparently tbe chief characteristic of the eb symbol. Here, however, instead of a dot-bordered tooth, there is a dot-bordered dark stripe which runs downward entirely across the face. This is accompanied usually by the numeral prefix 11. Tbe symbol of the same deity as found in tbe Dresden Codex is shown in plate lxvi, 11. Here tbe stripe is reduced to a single broken line. Dr Scbellbas contends that he is a Death god and tbe equivalent of the Mexican Xipe. That he is a god of tbe underworld in tbe Tro. Codex is apparent from his orna- ments and tbe dotted lines on his body or limbs ; yet in two instances — plates 5 a and b — he is represented as a traveling merchant. Whether the deity in the Dresden Codex is tbe s;ime as that of the Tro. Codex 244 DAY SYMBOLS OF THE MAYA YEAR [eth.axm. 16 is not positively certain, but the presence of tlie uumernl 11 with the symbol, and in some instances the clotted lines on the body of the deity, indicate that the two are identical. Whether tliis deity glyph bears any relation to the day symbol is, however, doubtliil. The ouly names of Maya deities I find with buluo ("eleven") as a prefix are Ahbuluc Balam and Buluc-Ahau [1). The first, which signifies "He of the Eleven Tigers," was one of the idols made at the festival of the new year Canac. On one of the four i^lates of the Dresden Codex repre- senting the festivals of the new year (2Ga) we observe that the image carried by the chac is a tiger-like animal marked with dotted lines. Whether this is to be connected with the deity above mentioned is doubtful. The other name, Buluc-Ahau, mentioned by Landa, is the name of one of the signs of the Katun given in his figure of the cycle, and, although he uses the word "idol," does not appear to refer to any particular deity. In regard to the names of the first three calendars, Dr Seler remarks as follows : -B, 2/6 signifies "the edge," "sharpness," ''the notch;" eh, ebiJ, eial, yehal, "aro"w of uotohes," "flight of steps," "stairs." lu Quiche-Catchiquel e signifies "the tooth," "the edge;" ee is the plural form in Cakchiquel of the word, as ee'b of the Quiche ; euoh is also a jjlural form in the Tzental, as I think, from a singular eu-ee. The name must denote the same thing in all the languages, i. e., "a row of teeth," "flight of sfeps" — a signification which harmonizes excellently with many Mexicanforms of the character [plate lxvi, 12] as well as with the Meztitlau name of it (Ulan, "his tooth "). Dr Brinton says that "in Maya eb is the plural of e, which means 'points ' or ' ends,' like those of pins or thorns, and x>lainly was intended to designate the broom by reference to its numerous points. From the same idea, rows of teeth received the same name. The Tzental and Quiche names e and eioob — the latter a plural — wei'e from the same radi- cal and had the same signification." He says the aSTahuatl and Zapotec names both signify the brush or broom of twisted twigs, or stiff grass used for cleaning and dusting, and also this grass itself. Thus he brings the names of the five calendars into harmouj'. This explanation con-esponds witli that given by Clavigero of the Mexican term, which he says is the name of a certain plant of which brooms were made. I am inclined to believe the symbol in this instance is a mere iiicto- graph intended to represent the tip of some lanceolate leaf, the dots denoting the hairs along the edge. The tips of the "reed grass," as shown in the symbolic represeuta tion otZacatla (" Nombres Geogriificos ' by Penafiel; plate lxvi, 13), would give precisely the dot-bordered tooth in the symbol. It is to be observed, however, that the Mexican symbol for this day, the usual form of which is shown in Lxvi, 14, is essentially difl'ereut and has joined with the green blades the skeleton underjaw. In some instances, as at MaUnaltepcc, ("Xombres Geognificos"), the entire skull is added. A more elaborate form of the symbol, from the Borgian Codex plate 2(i, is given in lxvi, 15. Here the skeleton jaw is THOMAS] THE THIRTEENTH DAY 245 replaced by the roots of tbe plant; observe, however, the brush-like projections above. Are we to see in this associated death's-head a reference to death, or rather to the earth, a symbolism undoubtedly found in the Tro. Oodex? Or must we suppose that behind the name is to be found the signification of the Meztitlan name ifMn, from tlantli, "tooth?" 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 326" (the prefix to our plate lxiv, 48).' THE THIKTEENTH DAY Maya, hen or heen; Tzental, hen: Quiche-Cakchiquel, ah; Zapotec, qiiii, ii, or laa; Naliuatl, acatl. The symbol of this day is subject to but few and, with one or two exceptions, but slight variations. Landa's figure is represented at Lxvi, 16, those usual in the codices in Lxvi, 17, 18, 19, and an irregular form found in Dres. 10c in symbol 20 of the same plate. When used in combination with other glyphs and otherwise than as a day symbol, the form, though usually typical, is subject occasionally to wide vari- ations, though there is considerable doubt whether the latter are to be considered he^i symbols. Dr Seler contends that the figure originated from the plaited reed or mat, which, if correct, enables us to trace it by gradations to a wholly different figure. But before i-eferriiig further to these, it is best that the signification of tbe names should be given as determined by lin- guistic evidence. The I'l'ahuatl name acatl signifies "reed," "cane," or "stalk;" and, according to Ximenes and Brasseur, the Quiche-Cakchiquel ah also signifies "reed," especially the "cornstalk" or "sugar cane." The Zapotec g«ii has also the same signification, "reed," and Dr Brinton says laa has the same meaning, but Dr Seler says he can not find it with this signification in the lexicons, nor do I find it iu any to which I have access. The Maya and Tzental hen, however, presents a more serious difficulty in the attempt to bring it into harmony with theothers. Dr Seler contents himself with reference to certain words which have heen or hen as their root. This root, he says, signifies "consumed," and the words to which he refers mean "to be consumed," "to waste away," "to fail, be lacking, go away." This is also the signification to which Dr Brinton refers. "I find," he says, "that iu Tzental the dried corn- stalk (caila de mais seco) is called cagh-hen, and from this I doubt not This day-name in that dialect and the Maya was taken and synco- pated. The verb hen or heen in Tzental means 'to walk, to go,' but in the above compound the heti is from the Maya stem benel, 'to be used up, to be dead.'" The opinion of Dr Seler, above stated, that the symbol of this day originated from the delineation of the plaited reed or mat, is based on 1 Dr Brinton says it is tlio face of an old -woman with a peculiar pointed earmark. 246 DAY SYMBOLS OF THE MAYA YEAR [eth.ann.i6 the representation of the mat both in symbols and iigures in the Mex- ican and Maya codices. Some of these are shown in our plate lxa^i, 21 to 24. The first, 21, is from the Mendoza Codex, and is found also in Tro. 20*d. These are undoubtedly intended to denote mats or some- thing of a kindred nature. The same figure is seen on the roofs of temples and houses, one of which is shown in lxvi, 22, from Tro. 10*c. In these instances they appear to. indicate the thatching with which the roof is covered. The form is sometimes varied, as in lxvi, 23, from Tro. 10*a. The symbol which, it is presumed, refers to the mat as seen in Tro. 21*d, is given in lxvi, 24; that representing the house in Tro. 10*c is seen in lxvi, 25; another of a slightly different form, from Tro. 7*c, in LXVI, 2C) • and another, referring also to a house or to the roof, as Dr Seler su])poses, is given in lxvi, 27. There can be no question that plate lxvi, 21, is intended to represent a mat or something of that nature, nor that the character shown at 24 is the symbol used to represent this mat, straw, or plaited fabric; nor can it be doubted that the figures shown at 22 and 23 are conven- tional figures for houses of some kind. It must also be admitted that the characters shown at 25, 26, and 27 are symbols denoting these houses. According to Dr Seler's interpretation, figures 24 and 27 are, in some cases, used "to denote a seat on a mat [24]; sometimes the mat roof of the temple or the temple itself" (27). In his opinion these characters, especially 27, 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 real- istically delineated mat into the character hen maybe distinctly traced." That the upper part of plate lxvi, 25 and 26, and of other similar fig- ures in the codices which might be shown, do make a close approach in form to the ben symbol, must be admitted. But there is one break in the chain which needs to be closed before the evidence is entirely satisfac- tory. Does the upper part of these house symbols (25-26) indicate roof mats or thatching! An examination of the house figures shows these supposed mat figures to be something standing on the top of the roof — something rising, as it were, perpendicularly along and above the comb or crest, ifow, 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 times. We see them in the figures given by Charnay, Stevens, and other exph)rers; and what is worthy of special notice in this connection is, that they sometimes consist of openwork or trellis-like figures. Therefore, if we connect the upper part of the house symbols with the ben glyph, it is still by no means certain that it is derived from, or bears any relation to, the mat character. We notice further that in the figures of houses this supposed mat figure is not used to indicate the thatching, but is clearly distinguishea, of the Kiwi [Apterix Australis]. 12. Owa, of the dog; he was also the father of Irawaru. 13. Fdliilo, of the Kalca. 14. Fiinga ilatuu, of the shark (tuatini), lizard, and tamuri [the snapper-fish]. 15. Tiite maona, of the Kahikatoa [a plant so named]. 16. Hina-moki, of the rat. 17. Tiiwairore, of the Kahikatea [a certain tree] and Rimu [a species of pine]. 18. Haere-aira-moa, of the Weka [a large bird]. 19. Bongo, of the Kumara [sweet potato] ; also called Rongomatane. 20. TiU, of man. 21. Tute-nga-nahti, of evil. 22. Tahii, of all good. 23. Tawiri-maiea, of the winds. 24. Moioikiiwaru, of lizards. 25. Olunai-rangi, of the palm tree (nikau) and flax (harakeke). 26. Saumia, of the feru root. 27. Tomairaiigi, of dew. 28. Haujiapa, of ice. 29. Saiilninga, of cold. 30. Te-apn liau, father of storm and tempests. It must be understood that these are not the names of the days, but of the deities which i^reside over them, and of the things which they created or of which they had special care. 265 DAY SYMBOLS OF THE MAYA YEAR BY CVIIUS THOMAS EXTRACT FROM THE SIXTEENTH ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY WASHIl^GTON Gr O V E ^^ N MB NT P IM N T I N G OFFICE 1897 ' ', C' V ^^ ' " f .'V ^ N " ' V#' - M-i '2, * . -. --- --^ ' "^ J , =?-/. *sno' / %. *».-''\^0 . .0°., vO^^. .V'^-"v\.-'. „A^,oNc <^^^ '-V.\\ -via, ^-- " ■V. '. -P^ f: