This clue, if followed up, appears to furnish an explanation of some other characters in which the little circle and loops are found. For example, the character shown in plate LXV, 44 (Dres. 2 (45)b and c), apparently refers to the act of sewing or st.i.tching indicated by the pictures below the text. As the circle and loops form an important part of the character, it is probable that _c_ or _ch_ is the chief or prominent element of the word. It is possible therefore, that _chuyah_, "to sew," or some derivative thereof, would be a proper rendering. The glyph shown in plate LXV, 45, from. Tro. 11*c is a duplication of LXV, 44. As the appendix, as shown elsewhere, probably has _ah_, _ha_, or _hal_ as its phonetic equivalent, we have, as the elements of the word represented by the whole glyph (omitting the prefix), _ch"-ch"ah_. As _choch_ (_chochah_), Perez, and _chooch_ (_choochah_), Henderson, signify "to loosen, untie, disunite, detach," this may be the true interpretation of the symbol. The presence of the eye in a symbol appears, as a rule, to have no special significance, as is shown by its presence sometimes in the symbols for the days _chicchan_ and _oc_. It is worthy of note that Dr Seler introduces into his manik series the character above shown as having some relation to and being possibly a variation of that symbol. Before attempting to trace the symbol of the day in its combinations with other characters, with a view of ascertaining its original signification, reference will be made to the signification of the day names in the different calendars.
The signification of the Nahuatl word _atl_ is water; the Zapotec names are also words for water. _Tohil_ was the name of the princ.i.p.al Quiche deity, and appears to have been the G.o.d of thunder and rain, and, as Seler presumes, was the representative in these nations of the Maya Chac and Mexican Tlaloc. According to Bra.s.seur, _toh_ signifies "a heavy or sudden shower" or "thunder shower." Drs Seler and Brinton both derive the Maya and Tzental names from the radical _mul_ or _mol_, "to join together, collect, heap up," and suppose it refers to the gathering together of the waters (that is, the clouds) in the heavens. This brings the signification of these two names into harmony with that of the names of the other calendars, and is probably a correct interpretation.
There are but few places where the symbol of this day is found in connection with other characters that I have been able to interpret entirely satisfactorily.
The compound character shown in plate LXV, 46, is from Dres. 16c.
Judging by the evident parallelism of the groups in this division, this character is the symbol of the bird figured below the text. In this picture is easily recognized the head of the parrot. As _moo_ is the Maya name of a species of parrot ("the macaw"), and the circular character of the glyph is like the symbol for _muluc_, except that the circ.u.mscribing line is of dots, we may safely accept this term as the phonetic value. The fact that the small character is double, as is the _o_ in the word, is another indication that the rendering is correct, and probably accounts for the circle being of dots. (See above under _akbal_.) This interpretation appears to be further supported by the form of the symbol for the month _Mol_ as found at Dres. 47c. (See plate LXIV, 50.)
The hint furnished by these characters may enable us to gain a correct idea of the signification of the dotted line which surrounds one of the characters in each group of Dres. 7c, one of which is shown in plate LXV, 47. As the inclosing line of dots appears in some cases (but not all, for in some instances _o_ or _u_ appears to form the chief phonetic element) to indicate _mo_ or _mu_, it is possible that this glyph may be properly interpreted by _muhul_, "a gift, dower, present," or "to present a gift or dower, to offer a present." Hence the whole character shown in plate LXV, 47, may be interpreted "to make a gift of cacao."[238-1]
The usual form of the Mexican symbol of this day is shown in plate LXV, 48, the leaf-like portion being blue in the original to indicate water.
In regard to the origin of the character, Seler remarks: "If the Maya character agrees with the Mexican (_atl_), we must look upon it as a water vessel." Yet after a number of ill.u.s.trations and references he declares: "I by no means affirm that the _vessel_ is expressed by the form of this character. The form seems to me to express rather the water drop."
It is more likely that it represents a little circular hillock, seen from above, or something of that nature surrounded by a ring, as the significations given the Maya word _mul_ are "hillock, heap, mound, mountain, ants" nest, etc." However, if Henderson is correct in giving as one of its special meanings "out of many one," its origin may readily be seen. That it was taken from some object which could be designated by the word _mul_ or _mol_ may confidently be a.s.sumed. Hence the symbol is used for its phonetic value as a day character and not with any reference to the object represented. The little circle and loops seen in plate LXV, 43, from the Cortesian Codex 30b, are probably, as heretofore stated, introduced to give the _c_ sound. Dr Brinton suggests that it represents one thing in another of the same kind, with a reference to collecting together or heaping up.
THE TENTH DAY
Maya, _oc_; Tzental, _elab_; Quiche-Cakchiquel, _tzi_; Zapotec, _tella_; Nahuatl, _itzcuintli_.
The symbol of this day as given by Landa is shown in plate LXV, 49. This is substantially the usual form found in the codices as given in LXV, 50, 51, 55, the first two being usual in the Troano, Cortesian, and Peresian codices, and 55 in the Dresden. In a few instances, as Tro. 12a and 12c, it a.s.sumes the face form 52. The face form shown at 54 occurs in the Dresden Codex, as do the variations seen at 53 and 56.
Dr Seler and Bra.s.seur contend that the forms shown in plate LXV, 52 and 54, make it evident that the broken line, which is the chief characteristic of the glyph, is intended to represent, or rather is derived from, the ear of the dog. This, Seler says, is frequently represented in the Mexican codices, and also many times in the Maya ma.n.u.scripts, with the tip of the ear torn away. To ill.u.s.trate this, he presents several figures of dog"s heads, one of which is shown in our plate LXV, 57.[239-1]
There would seem to be some foundation for this supposition, yet there are difficulties in the way of its acceptance which appear unsurmountable. The first of these is that it furnishes no explanation or clue to the relation between the symbol and the Maya or Tzental name.
Second, it does not appear to have been used in any instance as the symbol of the dog, which seems to be a fatal objection, if it is a.s.sumed to be merely ideographic. Third, it renders only more difficult any explanation of the character shown in plate LXV, 58, which is of such frequent occurrence in all the codices. If a satisfactory interpretation of this glyph could be found, it would a.s.sist greatly in deciphering the codices. I am rather inclined to think it is a sign of repet.i.tion--as "repeat thrice." If there were some word for _ear_ which could be connected with _oc_ or _elab_, then we might suppose the symbol to be used phonetically. However, as this can not be found, some other explanation must be sought.
The Nahuatl and Quiche-Cakchiquel names are the ordinary terms in these languages for "dog," and the Mexican symbol for the day is the head of a dog. Dr Seler does not attempt to explain the Tzental name, and merely suggests that the Maya word _oc_, "foot, footprint, track," and as a verb, "to enter, to go into," may have been adopted by the priests as expressing a prominent characteristic of the dog. Dr Brinton is inclined to derive the name _oc_ from the verb _ocol_, _oclah_, "to steal, to rob," rather than from _ocol_, "to enter," supposing it to have been selected as indicative of another characteristic of the dog. This he believes also to be the signification of the Tzental term _elab_. This it seems to me is again reversing the order, unless we a.s.sume that the Quiche _tzi_ and Mexican _itzcuintli_ are the older terms.[240-1]
Dr Brinton says that according to Bartolome de Pisa the Zapotec name signifies "dog," though he does not find it with this meaning in the vocabularies. Dr Seler, however, obtains the signification "dog" for this name by supposing that it is derived from _tee-lao_, "mouth downward," referring to some myth of a dog representing the lightning, or lightning demon, as falling or plunging downward from the sky in certain figures of the codices. This, Dr Brinton says, "seems strained,"
which may also be said of the explanations of the Maya name.
The symbol of the dog as found in the Dresden Codex (13c), and as admitted by Dr Seler, is shown in plate LXV, 59. The same symbol is found in the same codex, 21b. Now, I think it possible to show, with a considerable degree of certainty, what is the chief phonetic element of this symbol, at least of its first or left-hand character. In plate LXV, 60, from Tro. 22*a, is seen (omitting the prefix) substantially the symbol that Landa interprets _le_, "the la.s.so," and also "to la.s.so." As the lower character is his _e_, we may take for granted that the upper portion indicates the _l_ sound; further evidence of this, however, will be presented under the twentieth day. As this is followed by the symbol seen in plate LXV, 61, which refers to the "turkey" (kutz or cuitz),[240-2] and the figure below the text shows a snared turkey, the interpretation appears to be appropriate. Turning now to Dres. 44 (l)c, we notice in the picture below the text the compound glyph shown in plate LXV, 62. Immediately below it is the figure of a fish, which the two individuals represented are trying to catch in a seine. As this contains the same elements as 61 (plate LXV), reversed, the phonetic value should be _tz"c_. Referring to Perez" Lexicon, we find that _tzac_ is a fish "so named;" Bra.s.seur says, "a little fish resembling a sardine which inhabits the senotes."
Now these give _tz"_ as the chief phonetic element of the left character of the dog symbol (LXV, 59), which is also the consonant element of the name for "dog" (_tzi_) in the Tzental, Cakchiquel, and most of the Maya dialects, though not of the Maya proper. This furnishes a consistent and appropriate rendering of the left portion of the symbol. Although the symbol for the mouth _Kankin_ (LXV, 63) presents a difficulty, it is possible some other name was applied to this month of which _tz_ was a leading element; Yaxkin is sometimes written with the prefix _Dze_.
As _och_ is the Maya name for the "male fox," and _oquil_ or _ocquil_ is the name in Tzental and Tzotzil for "wolf," it is possible the Maya name may have been derived from one of these. Moreover, it is worthy of notice that "foot" in Tzotzil is written _oquil_ as well as _oc_.
I was at first inclined to adopt Dr Seler"s suggestion that the distinguishing feature of the symbol might have been taken from the dog"s ears as given in the codices. However, a more thorough examination leads me to doubt this suggestion. The little black clots or blocks on the bent line appear here, as in the _chicchan_ symbol, to be the most prominent and essential elements of the symbol. As they do not appear in the ear figures, it seems impossible that the character should have been derived from these figures. It is more likely that they represent the knots on a string or cord; and this supposition appears to be sustained by the fact that the Maya word _hok_, according to Bra.s.seur, signifies "a knot, hook;" and _hokal_ "to be knotted, formed of knots." Perez says "_hok_, el lazo formado para anudar;" "_hokol_, laza.r.s.e para anuda.r.s.e la cuerda." If this supposition be correct, the symbol is used for the day because of its phonetic value, and without any reference to its original signification.
THE ELEVENTH DAY
Maya, _chuen_; Tzental, _batz_; Quiche-Cakchiquel, _batz_; Zapotec, _loo_; Nahuatl, _ozomatli_.
The symbol of this day is subject to few and slight variations. The form given by Landa, which is also quite common in most of the codices, especially Tro. and Cort., is shown in plate LXV, 64. Slight variants are shown in LXV, 65, 66, and 67. An exceptional and peculiar form from Dres. 32b is seen in LXV, 68. A form from the Perez codex in which an eye is introduced is given at LXV, 69. The character on the Palenque Tablet and some other inscriptions, which is supposed to be the symbol of this day, is shown at LXV, 70, but the proof that it is, in these cases, the day symbol is not so conclusive as that in regard to other day symbols, as no method of bringing it into relation with the other time symbols of the inscriptions has been found.
A closely corresponding form is seen in the symbol for the mouth _Tzec_ as found in the Dres. Codex (see plate LXV, 71). If the glyphs are in any sense phonetic, it is probable that in the comb-like appendage to this symbol (Landa"s _ca_) we have the _"c_ (_"k_) sound, and that the variation in the main character from the usual _chuen_ glyph (in having the bounding line open and turned right and left at the top) is indicative of the variation in the phonetic value. The explanation of the symbol, which replaces the eye in the dog or panther like figure in Tro. 32c and 33c, and is alluded to by Dr Seler in this connection (LXVI, 1), has already been given under the discussion of the "Third Day." There, as I have shown, it probably indicates the Maya word _choco_, "heat, warmth," alluding to the hot, dry season which parches and shrivels up the growing corn. This explanation retains the phonetic value of the symbol, 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 s.p.a.ces, and apparently bearing some relation to the offerings. It is often in groups, and is many times repeated in groups on the so-called "t.i.tle pages" of the Tro. and Cort. ma.n.u.scripts.
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 more 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. This bears 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 _ah_, _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 animal, 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 _kan_ or maize symbol is placed in connection with the animal figures. It is possible, therefore, that this character may be correctly rendered by _tziclim_ (_tziclimtah_), "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 probable 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.
[Ill.u.s.tration: PL. LXVI COPIES OF GLYPHS FROM THE CODICES]
The Nahuatl, Tzental, and Quiche-Cakchiquel names of this day are the ordinary terms in these languages for "monkey." Dr Brinton thinks the Maya name, which does not appear to have any signification in this language as a separate word (though _chuenche_ is "aborao, tuble," "a certain tree"), is derived from a Tzental term, _chiu_, which is applied to a particular species of monkey. He and Dr Seler refer to the _chouen_ in a legend of the Popol Vuh, which undoubtedly stands in close relation to _batz_ 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 the symbolism of monkeys, the conclusion they reach is probably correct, and justifies the belief that the Maya name should be interpreted "monkey."
The origin of the symbol is uncertain, and Dr Seler makes no attempt to explain it. The difference between the 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 Bra.s.seur is right in rendering the former by _co_, which signifies "tooth;" in which case we may be justified in a.s.suming that the additions in the _Chuen_ symbol give the additional phonetic elements in the word. It may be, as supposed by some authors, that it was intended to represent the front view of an open mouth of some animal, as _chi_ is the Maya word for mouth.
THE TWELFTH DAY
Maya, _eb_; Tzental, _euob_; Quiche-Cakchiquel, _e_ or _ee_; Zapotec, _pija_; Nahuatl, _mallinalli_ or _itlan_.
There are comparatively few variations in the symbol of this day; some, however, are of sufficient importance to render recognition doubtful but for their presence in the 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 the Dresden Codex, and that in LXVI, 9, is from the Peresia.n.u.s.
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 the Tro. Codex (plate LXVI, 10) in which we see apparently the 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. The symbol of the same deity as found in the Dresden Codex is shown in plate LXVI, 11. Here the stripe is reduced to a single broken line. Dr Sch.e.l.lhas contends that he is a Death G.o.d and the equivalent of the Mexican Xipe. That he is a G.o.d of the underworld in the Tro. Codex is apparent from his ornaments and the dotted lines on his body or limbs; yet in two instances--plates 5a and b--he is represented as a traveling merchant. Whether the deity in the Dresden Codex is the same as that of the Tro. Codex is not positively certain, but the presence of the numeral 11 with the symbol, and in some instances the dotted lines on the body of the deity, indicate that the two are identical. Whether this deity glyph bears any relation to the day symbol is, however, doubtful. The only names of Maya deities I find with _buluc_ ("eleven") as a prefix are Ahbuluc-Balam and Buluc-Ahau (?). The first, which signifies "He of the Eleven Tigers,"
was one of the idols made at the festival of the new year Cauac. On one of the four plates of the Dresden Codex representing the festivals of the new year (26a) 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:
_E_, _ye_ signifies "the edge," "sharpness," "the notch;" _eb_, _ebil_, _ebal_, _yebal_, "a row of notches," "flight of steps,"
"stairs." In Quiche-Cakchiquel _e_ signifies "the tooth," "the edge;" _ee_ is the plural form in Cakchiquel of the word, as _eeb_ of the Quiche; _euob_ is also a plural 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 steps"--a signification which harmonizes excellently with many Mexican forms of the character [plate LXVI, 12] as well as with the Mezt.i.tlan name of it (_itlan_, "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 plainly 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 _euob_--the latter a plural--were from the same radical and had the same signification." He says the Nahuatl and Zapotec names both signify the brush or broom of twisted twigs, or stiff gra.s.s used for cleaning and dusting, and also this gra.s.s itself. Thus he brings the names of the five calendars into harmony. This explanation corresponds with 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 pictograph intended to represent the tip of some lanceolate leaf, the dots denoting the hairs along the edge. The tips of the "reed gra.s.s," as shown in the symbolic representation of _Zacatla_ ("Nombres Geograficos"
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 different and has joined with the green blades the skeleton underjaw. In some instances, as at _Malinaltepec_ ("Nombres Geograficos"), the entire skull is added. A more elaborate form of the symbol, from the Borgian Codex plate 26, is given in LXVI, 15. Here the skeleton jaw is replaced by the roots of the plant; observe, however, the brush-like projections above. Are we to see in this a.s.sociated death"s-head a reference to death, or rather to the earth, a symbolism undoubtedly found in the Tro. Codex? Or must we suppose that behind the name is to be found the signification of the Mezt.i.tlan name _itlan_, 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).[245-1]
THE THIRTEENTH DAY
Maya, _ben_ or _been_; Tzental, _ben_; Quiche-Cakchiquel, _ah_; Zapotec, _quii_, _ii_, or _laa_; Nahuatl, _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 variations, though there is considerable doubt whether the latter are to be considered _ben_ 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 referring further to these, it is best that the signification of the names should be given, as determined by linguistic evidence.
The Nahuatl name _acatl_ signifies "reed," "cane," or "stalk;" and, according to Ximenes and Bra.s.seur, the Quiche-Cakchiquel _ah_ also signifies "reed," especially the "cornstalk" or "sugar cane." The Zapotec _quii_ 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 in any to which I have access. The Maya and Tzental _ben_, however, presents a more serious difficulty in the attempt to bring it into harmony with the others. Dr Seler contents himself with reference to certain words which have _been_ or _ben_ 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 in Tzental the dried cornstalk (cana de mais seco) is called _cagh-ben_, and from this I doubt not this day-name in that dialect and the Maya was taken and syncopated. The verb _ben_ or _been_ in Tzental means "to walk, to go," but in the above compound the _ben_ 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 the representation of the mat both in symbols and figures in the Mexican and Maya codices. Some of these are shown in our plate LXVI, 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 something 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, 20; and another, referring also to a house or to the roof, as Dr Seler supposes, is given in LXVI, 27.