Aids to the Study of the Maya Codices Part 16

A remarkable series of figures and written characters runs through the lower division of Plates 65 to 69 of the Dresden Codex, apparently devoted entirely to the representation of incidents in the life of the culture hero Kukulcan, or deity mentioned on a subsequent page as the "long nosed G.o.d" or "G.o.d with the snake-like tongue," or to ceremonies to be performed in honor of this deity. Over the figure are three lines of written characters, as shown in Fig. 378, which is a copy of the lower division of Plate 65. These, as is readily seen, are in groups, one group of six compound characters over each figure of the G.o.d. There are thirteen figures of the G.o.d and thirteen of these groups of characters in the series. The characters of a group, as may be seen by reference to the figure, are arranged in the following manner:

___________ | | | | _a_ | _b_ | |_____|_____| | | | | _c_ | _d_ | |_____|_____| | | | | _e_ | _f_ | |_____|_____|

to be read (presumably) in the alphabetic order of the letters given; though the order in which they are to be read is not essential at present. Examining the series carefully we find that the first character of each group corresponding with _a_ in the above diagram is the same throughout. The same thing is true in reference to the third, or that occupying the place of _c_ in the diagram, which is the symbol of the deity. The sixth, or that corresponding with _f_ in the diagram, is also the same throughout the series; the fifth, corresponding with _e_, is substantially the same throughout, though subject to more variations than any of the other characters. It follows, therefore, that the chief and almost the only differences in the readings of the groups are to be found in the second and fourth characters, or those represented by _b_ and _d_ in the above diagram; the others (at least those represented by _a_, _c_, and _f_), if referring at all to the figures, must relate to something found in or applicable to each. The third (_c_), as stated, is the symbol of the deity and corresponds in the text with the figure of the G.o.d in the pictures. As this deity figure is the only thing found in all of the representations, we must seek for the explanation of the other two permanent characters in something else than what is figured.

Comparing the second character (_b_) of each group with that upon which the G.o.d is seated or standing, we find sufficient evidence to satisfy us that this symbol is the one which is used throughout to indicate this object. For example, the second symbol in the group on Plate 69 is an exact copy of the object on which the deity is seated. The same thing is substantially true of that in the left hand group of Plate 66, the middle group of 67, and the right hand group of 68.

a.s.suming, on account of the remarkable regularity of this series and the fact that the deity is in each case seated or standing on something, that this rule holds good throughout, we have a clew to those corresponding symbols which are not simple copies of the things they are used to indicate.

Turning to Fig. 378, we observe in the right hand department the marks of footsteps under the deity and the character shown in the margin (No. 20) as the second of the group above the deity. It is worthy of notice that in the two we find precisely Landa's two characters for the letter B. Is it possible that the two princ.i.p.al parts of this compound character denote the Maya words _oc be_, "foot journey" or "enters upon the journey"? Attention will be called to this further on, but it is proper to state here that as the prefix is found in three other corresponding characters it cannot be a necessary part of that which represents the footsteps in this case.

[Ill.u.s.tration: No. 21.]

a.s.suming the theory above given as to the characters in the inscription which represent the things under the deity figures to be correct, the second character in the middle group of the lower division of Plate 65, shown in Fig. 378, will be the symbol for the substance represented by scrolls under the figure of the deity.[354-1]

The prefix in this case is the same as that to the symbol above described (No. 20), and of course has the same signification. The other portion of No. 21 must therefore represent the substance in which the G.o.d is walking. This appears to be dust, sand, or mud.

[Ill.u.s.tration: No. 22. _a_ _b_ _c_]

_Cacauak_ or _cacauche_. The wild or cultivated cacao. Found a number of times in the Dresden Codex, sometimes as represented in the marginal figure _a_ and sometimes as in _c_, and always in connection with figures holding in the hand a fruit of some kind. It appears once in the Cortesian Codex (Plate 36), as shown in _b_, in connection with a fruit of precisely the same kind as that figured in the Dresden Codex. It is found also on Plate XVIII* of the Ma.n.u.script Troano, but is apparently used here to denote an action.

There can be little, if any, doubt, judging by the figures in connection with which it is found, that this symbol is used in the Dresden and the Cortesian Codices to denote the cacao. Whether it refers to the tree or to the fruit is uncertain; possibly the different forms in which it is found are intended to denote these distinctions. In some of the figures the capsule appears to be indicated; in others the seed. The prefix to figure _c_ apparently indicates the heaping or piling up of the fruit on the dish held in the hands of the individuals figured in the same connection, as, for example, on Plates 12 and 13 of the Dresden Codex. If this supposition be correct it gives us a key to the signification of this prefix. Reference to its use in the upper division of Plate XVIII*, Ma.n.u.script Troano, will be made further on.

In this symbol we find another of Landa's letters, and, if phonetic, agreeing precisely with his interpretation.

[Ill.u.s.tration: No. 23. _a_ _b_]

_Ekbalam_ according to Rosny. The variety marked _a_ is found twice in the Ma.n.u.script Troano, Plates XVI and XVII, and that marked _b_ once in the Dresden Codex, Plate 8, each time in connection with a spotted, leopard-like animal.

The black markings on the symbols render it probable that Rosny's interpretation is correct. The numeral before the first form may possibly be explained by the fact that this symbol is used once (Ma.n.u.script Troano, Plate XII) to indicate the day Ix.

[Ill.u.s.tration: No. 24.]

_Moo._ The ara, a large species of parrot. This symbol is found but once, and that in Plate 16_c_, Dresden Codex, in connection with the bird shown in Fig. 379.

[Ill.u.s.tration: FIG. 379. The moo or ara from Plate 16. Dresden Codex.]

The conclusion in this case is based on the following evidence: In this series there are six groups of characters, four compound characters in each group, arranged as in the annexed diagram:

__________________________________________________ | | | | | | | | _a_ _b_ | _e_ _d_ | _g_ _h_ | _i_ | _m_ | _o_ | | | | | | | | | _c_ _d_ | _c_ _f_ | _c_ _d_ | _c_ | _n_ | _b_ | |__________|__________|__________| | | | | | | | 1 2 3 | _k_ | _c_ | _c_ | | | | | | _l_ | _l_ | _p_ | |_____|_____|_____|

Similar characters in the different groups are represented by the same letter; for example, the symbol for woman, heretofore shown (No. 17), is represented by _c_, and an unknown character by _d_. Different letters represent different symbols. It is apparent that we have here the parallelism heretofore spoken of and are justified in basing conclusions on this fact.

At 1, 2, and 3 are female figures with a bird in each case perched on the back. At _a_ is the head of a bird, evidently the symbol of the bird on the female below; at _i_, in the fourth group, is precisely the same symbol as the one found in the same relative position in the middle division of Plate 17 over another bird, and at _m_, in the fifth group, is another bird's head. From these facts we conclude that the first symbol in each of these groups denotes a bird, and, as no two are alike, that they refer to different species, the one at _g_ corresponding with symbol No. 24, the bird beneath being the great parrot or ara. Other facts, derived from a careful study of the various groups of this portion of the codex, which would require much s.p.a.ce and numerous ill.u.s.trations to explain, lead to the same belief.

According to this conclusion, the following symbols also denote birds, probably of the species here indicated.

[Ill.u.s.tration: No. 25.]

_Icim_? The horned owl. This is represented by _a_ in the first group in the above diagram.

The bird in the figure under the group, although horned, bears but slight resemblance to an owl; yet, comparing the marks on the tail with those of two of the birds on Plate XVIII* of the Ma.n.u.script Troano, I think the interpretation is justified.

[Ill.u.s.tration: No. 26.]

_Kukuitz_? The Quetzal. The symbol is apparently incomplete, but the bird figured under it justifies this conclusion. This symbol is represented by _e_ in the above diagram.

If this interpretation be correct, we find in this symbol another of Landa's letters.

[Ill.u.s.tration: No. 27. _a_ _b_]

_Kuch._ A vulture or bird of prey much like the sopilote. These two symbols (_a_ and _b_) appear to refer to the same bird, evidently a vulture. (See Ma.n.u.script Troano, Plates XVII_a_ and XXVI*_a_.) The first form (_a_) is found but once (Ma.n.u.script Troano, Plate XVII_a_), the other at several points, both in the Ma.n.u.script Troano and the Dresden Codex, and is represented by _m_ in the preceding diagram.

If this determination be correct, the first of these symbols (_a_) is probably phonetic and agrees with the interpretation of No. 26.

[Ill.u.s.tration: No. 28.]

_Chom_, _Xchom_, or _Hchom_. The sopilote or vulture. Found only in Plates 16 and 17, Dresden Codex. The bird figure in Plate 17 appears to be intended to represent a vulture. The symbol corresponds to _i_ in the preceding diagram.

If phonetic, the word indicated should, according to Landa's alphabet, be aspirated, which is found to be true of one of the forms given by Perez.

In certain series of the Dresden Codex, which appear to relate to the four year series or to the four seasons, especially those on Plates 29-31, a certain cla.s.s of food animals seems to be a.s.signed to each. The four following symbols are those used to express this idea:

[Ill.u.s.tration: No. 29.]

_Ceh_? The symbol for game quadrupeds. The same idea appears to be indicated by the folded and tied quarter of a deer, as shown in No.

11. The head shown in the symbol is probably intended for that of the deer, though more like that of the rabbit.

[Ill.u.s.tration: No. 30.]

_Cutz_ or _Cax_. The symbol for game birds, the head being probably that of the wild turkey (_Cutz_ or _Ahcutz_).

[Ill.u.s.tration: No. 31.]

_Huh._ The symbol for food reptiles or the iguana.

As the Kan figure is admitted to be a maize or bread symbol, it is readily seen that the object in view in connecting it with the animal figures is to indicate that they are used for food, and hence are proper offerings to the G.o.ds, which is equivalent to saying, to the priests.

[Ill.u.s.tration: No. 32.]

_Cay._ The symbol for food fishes, or fishes in general, though as often on the Kan symbol or without any suffix.

[Ill.u.s.tration: No. 33.]

_Cutz_ or _Cax_. In one of the two series of these food symbols, in Plates 29-31 of the Dresden Codex, in place of the bird symbol No.

30 is that shown in symbol No. 33. It probably has, as Rosny supposes, the same signification, a supposition which is strengthened by the fact that it is found in the bird series on Plates 16_c_ and 17_c_, same codex, and is represented by _o_ in the preceding diagram.