Chapter 4

God B also occurs in connection with the serpent in Dresden 42a (Pl. 8, fig. 14), where the god is seated on the reptile, in Tro-Cortesianus, 10b, where the head of the same god is the head of the snake, and in Tro-Cortesianus 19a, where god B again and god A are each seated on the open jaws of a serpent.

The astronomical role of the serpent is noted in Dresden 56b, 57b (Pl. 10, fig. 3), Tro-Cortesianus 5b, 12b, 15b, and 67b, where the snake is shown in connection with a line of constellation signs, the _kin_ or sun sign prominent in most of the drawings. In the "battle of the constellations" in Dresden 60, the serpent appears forming a sort of altar, the seat of a figure which is supported by another figure. A serpent head also appears at the foot of the latter figure.

That the serpent appears associated with the idea of time seems clear from the fact of the long number series in Dresden 61, 62 (Pl. 10, fig. 7), and 69, which are shown in the spaces made by the winding of the serpents' bodies. In Tro-Cortesianus 13a-16a, four large reptiles appear in connection with the lines of day signs.

The study of the serpent used as a head-dress is interesting. As noted previously, quite a different kind of snake seems to be represented when used in this connection. Two other points come out in this investigation, namely, that it is only with female figures that the serpent is employed as a head-dress, and in far the greater number of cases the women are shown, either in the act of offering something, or of pouring water from a jar. The usual type of serpent head-dress is seen in Dresden 9c (Pl. 8, fig. 11), 15b (Pl. 8, fig. 12), 18a (Pl. 8, fig. 13), 22b (Pl. 8, fig. 10), and 23b (Pl. 8, fig. 8). In the first case, the offering is a jicara or gourd of some sacred drink (_balt[vs]e_?), in the second and third examples, the dish is clearly shown, but the offering is unidentifiable, in the fourth case, maize (a _Kan_ sign), and in the last, a fish resting on a dish. In Dresden 20a (Pl. 8, fig. 15), a woman with serpent head-dress is seen associated with the Moan-headed figure, possibly in the act of offering it as a sacrifice.

In Dresden 39b (Pl. 8, fig. 7), 43b (Pl. 8, fig. 9), and 70, a similar serpent head-dress is shown on a female figure in the act of pouring water from a jar. In Tro-Cortesianus, the serpent head-dresses differ in type only, and in two out of the four cases where they appear, water is shown flowing from the breasts (30b) of the female figure or from the mouth (32b). The woman thus represented in connection with the water is god I, the water goddess of Schellhas. She is, as he notes (1904, p. 31) usually the figure of an old woman. "Evidently, we have here the personification of water in its quality of destroyer, a goddess of floods and cloud-bursts." We are not at all sure that we have here a distinct god as similar female figures with serpent head-dresses occur frequently in the Dresden Codex with no suggestion of water. The failure to find any distinct glyph for this goddess seems to strengthen the view of not considering her as a separate deity. Finally, in our consideration of head-dresses, the serpent is to be seen in Tro-Cortesianus 79c on the head of the first woman who is weaving. Possibly, a conventionalized serpent forms the head covering of the second figure who is represented as dead.

The serpent in Dresden 26c-28c (Pl. 10, fig. 1) coiled around the altar which rises from a _Tun_ sign is not easily explained. In 25c, the altar is replaced by god B and in the former cases, the reptiles may stand for this god with whom they are often associated.[316-*] The serpent seems closely connected with the idea of offerings as the body of a snake is shown in several instances as the support of the jar containing the various gifts in Tro-Cortesianus 34a, 34b, 35a, 35b, 36a, 36b, and possibly 52c (Pl. 9, fig. 3).

Finally the serpent is to be noted in a number of miscellaneous connections:--in Dresden 36b (Pl. 19, fig. 11), as being attacked by a black vulture,[317-*] in Tro-Cortesianus 40b (Pl. 9, fig. 4) a rattlesnake is biting the foot of one of the hunters, and in Tro-Cortesianus 66b, where the serpent has a human head and arm coming from its open jaws. This is a very frequent method of representing the serpent in the Maya stone carvings. In Tro-Cortesianus 60c, 100d (Pl. 9, fig. 8), twice, 106a, and 111b, the rattlesnake is shown as a sprinkler for the holy water in the hand (in the first, second and fourth examples) of god D. Landa (1864, p. 150)[317-[+]] describes in the ceremony of the baptism of children, that the leader of the rite wore on his head a kind of mitre embroidered with plumage in some manner and in his hand a small holy-water sprinkler of wood, carved skillfully, of which the filaments were the tails of serpents, similar to serpents with rattles.

In spite of the importance of the serpent in the manuscripts and stone carvings, it never seems to appear as a separate deity. With one exception, no glyph is to be found representing this reptile as is the case with many of the animals. Tro-Cortesianus 106c (Pl. 9, fig. 7) is this exception showing the rattles of a snake which are found in the line of glyphs above two of the bees. No serpent appears in the picture.

The Nahuatl day, _Couatl_, has the signification serpent, as suggested before, in discussing the meaning of the name _Quetzalcoatl_ or _Quetzalcouatl_. This day sign occurs throughout the Mexican manuscripts as the head of a serpent (Pl. 8, figs. 4, 6; Pl. 9, fig. 2; Pl. 10, figs. 2, 4-6).

IGUANA. Of the lizards represented, the iguana (Maya _hu_) is the most striking, and is readily identified on account of the prominent spines along the back. As noted by Stempell, there are two or three species of large lizards in Central America commonly called iguana, and it is probable that the one here considered is the _Ctenosaura acanthura_ of Yucatan or _Iguana tuberculata_ of South and Central America.

In the manuscripts the iguana is almost exclusively represented as an offering (Pl. 12, figs. 1-6). It is usually found on top of the _Kan_ sign, meaning maize or bread,[318-*] and this, in turn, resting in a bowl (Pl. 12, figs. 3, 4, 6). Landa (1864, p. 230)[318-[+]] gives a pleasing confirmation of this offering of an iguana with bread. It is possible that the object shown in Tro-Cortesianus 12b (Pl. 12, fig. 13) may be the conventionalized representation of this lizard. It must be admitted that this interpretation is very doubtful. The triangular points suggest the lizard, but the pointed character of the sign as a whole in no way resembles the back of this reptile. It is found associated with three _Kan_ signs. In Cakchiquel, a dialect of the Maya stock, _K'an_, according to Guzman and Brinton (1893, p. 24) is the name applied to the female of the iguana or the lizard, and this is believed to be the original sense of the Maya term. It may also be noted that the Nahua day sign _Cuetzpalin_, meaning lizard, is the one which corresponds with the Maya day _Kan_. Pl. 12, figs. 10, 12, 14, show representations of the day corresponding to _Cuetzpalin_ in the Aubin and Nuttall codices. These show a stout spineless species with a short thick tail and may be the Gila monster (_Heloderma horridum_), a large and somewhat poisonous species having much these proportions.

Further offerings are shown in Pl. 12, figs. 7, 8. These seem to be the heads and forefeet of lizards, but, from the shape of the head, perhaps not of iguanas.

In Stela D of Copan, the _Uinal_ period glyph seems to be represented by a spineless lizard covered with scales (Pl. 12, fig. 9). Frog-like characteristics also appear. This stone monument is remarkable from the fact that the glyphs are all more or less realistic representations of human and animal forms. It should be noted that there certainly seems to be some connection between the _Uinal_ period glyph and the lizard. Pl. 13, fig. 9, represents a _Uinal_ glyph from the Temple of the Foliated Cross at Palenque and the lizard form is clearly seen in the eyebrow and the upper jaw. Compare also Pl. 13, fig. 11, and Pl. 28, fig. 3. A collection of glyphs of this period shows clearly the lizard-like character of the face.

That some connection existed between the lizard and the idea of rain seems clear from a reference in the _Relacion de la Ciudad de Merida_ (1900, p. 51).[319-*] Finally the lizard is shown in Dresden 3a (Pl. 12, fig. 11) directly in front of god H beside the scene of human sacrifice.

CROCODILE. The text figure (1) shows a dorsal view of a crocodile (Maya, _ayin_) carved on the top of Altar T at Copan. The general form is considerably conventionalized with limbs elongated and provided with human hands and long toes. The protuberances of the back are roughly shown by oval markings, which are here continued on the legs. The large scales of the ventral surfaces also appear at the sides of the body, and along the posterior edges of the limbs. The tail is shortened and bifurcate. The most interesting portion, however, is the head. The snout is distinctly pinched in at the base, though broadened again distally. In the alligator the snout is broad and tapers but little. As in other representations of the crocodile, the lower jaw does not appear, and even in this dorsal view the artist seems to have deemed it necessary to show the row of teeth as if in side view, or as though they projected laterally from the mouth. What may represent ears or ear plugs are shown one on each side behind the eyes. There are few other examples of full drawings of the crocodile in the Maya writings. Dresden 74 shows an animal which has been considered to represent a crocodile or alligator but it seems to have more of the characteristics of a lizard.

Figures of a crocodile (_Crocodilus americanus_) are frequent in the Nuttall Codex, where there is one large figure of the entire animal (Pl. 13, fig. 8), making its way along under water. It is shown with numerous dorsal spines, a long tail, and powerful claws. Curiously, however, it has no lower jaw and the same is true of the numerous glyphs representing the head of the animal. This is so pronounced a characteristic, that it may be doubted if the open-mouthed head and the single limb shown in Pl. 13, fig. 2, really picture the same animal, though otherwise apparently referable to the crocodile. In the various glyphs showing the head of this species, the prominent, elongate eyebrow and the absence of the lower jaw are noteworthy points, while the teeth may vary in number from three to six.

The glyphs (Pl. 13, figs. 1, 3-7) represent the Nahua day sign _Cipactli_ corresponding to the Maya day _Imix_. In the band of constellation signs in Dresden 52b (Pl. 13, fig. 10), there occurs a single figure with a long curled eyebrow and lacking the lower jaw. In the upper jaw three teeth are indicated. A comparison of this figure with the glyphs in the Nuttall Codex seems to leave little doubt that it represents a crocodile. This is the sign which Foerstemann (1906, p. 206) interprets as standing for Saturn. Pl. 13, fig. 12, is certainly the same sign as it stands in relatively the same position in the constellation band on Dresden 53a. It represents the highly conventionalized head of a crocodile. On Stela 10 from Piedras Negras (Maler, 1901-1903, Pl. 19) the same glyph is seen.

The range of the alligator in North America does not extend to Yucatan, hence the crocodile, which does occur there, is taken as the original of all these figures. There is nothing in the latter that would distinguish it from the alligator.

TURTLES. Representations of the turtle (Maya, _ak_) are not uncommon among the Mayas. At Uxmal there is a ruined building called _Casa de las Tortugas_ on which at intervals around the cornice there are carvings of turtles. Turtles of at least two species occur in the Tro-Cortesianus. With one exception, they seem to be limited to this codex. That shown on Pl. 14, figs. 1-3, 5, is a large species with the dorsal scutes represented by large diamond-shaped pieces. There is little that might be considered distinctive about these turtles, although one (Pl. 14, fig. 5) has the anterior paddles much larger than the posterior, indicating a sea turtle. What is doubtless the same turtle is pictured in several places in the Nuttall Codex. In one of the figures in the latter manuscript, the shell is shown apparently in use as a shield (Pl. 14, fig. 4). This would indicate one of the large sea turtles, and there is not much doubt that either the Loggerhead turtle (_Thalassochelys cephalo_) or the Hawksbill (_Chelone imbricata_) is here intended.

Quite another species is that shown in Pl. 14, fig. 6. That this is a freshwater turtle is plainly indicated by the parasitic leeches that are noted fastened by their round sucking-discs to the sides of its body. The long neck, pointed snout, and apparent limitation of the dorsal spinous scutes to the central area of the back may indicate the snapping turtle (_Chelydra serpentina_) or possibly a species of the genus _Cinosternum_ (probably _C. leucostomum_). It is hardly likely that it is one of the true soft-shelled turtles (_Trionyx_), as the range of that genus is not known to include Mexico. The turtle from Nuttall 43 (Pl. 14, fig. 11) may belong to the same species as its scutes seem rather few, or it may be that the view shown here is of the ventral side and that the scales indicate the small plastron of one of the sea turtles.

The turtle appears alone as one of the figures in the _tonalamatl_ in several cases in the Tro-Cortesianus, 13a, 17a (Pl. 14, fig. 3), 72b (Pl. 14, fig. 6). It is found associated with the toad appearing in the rain in Tro-Cortesianus 17b (Pl. 14, fig. 2) and alone in the rain in 13a. In Tro-Cortesianus 81c (Pl. 14, fig. 5), it appears in front of an unidentifiable god.

Schellhas has called the turtle an animal symbolical of the lightning basing his opinion, as Brinton (1895, p. 74) tells us, on Dresden 40b where a human figure with animal head is holding two torches in his hands. This figure does not seem to us to represent a turtle, as is commonly supposed, but a parrot, as will be pointed out later (p. 343). Foerstemann (1902, p. 27) identifies the turtle with the summer solstice, as has been noted before, explaining that the animal is slow of motion, and is taken to represent the time when the sun seems to stand still. He bases his theory (1904, p. 423) in part on the fact that the sign for the Maya month _Kayab_, which is the month in which the summer solstice occurs, shows the face of the turtle (Pl. 14, fig. 10). This undoubtedly is correct, but he seems to us wrong in classing as turtles the figure in Dresden 40b (Pl. 25, fig. 1) with its accompanying glyph (Pl. 25, fig. 6).

The turtle is found in connection with two sun (_kin_) signs beneath a constellation band in Tro-Cortesianus 71a. Resting upon his body are three _Cauac_ signs. The single representation of the turtle in the Dresden Codex is on page 49 (Pl. 14, fig. 12) where a god is pictured with a turtle's head. The heavy sharp beak indicates that he represents one of the sea turtles previously mentioned. He is shown transfixed by a spear and corresponds to the other figures in the lower parts of pp. 46-50. These all have some connection with the Venus period which is considered in these pages.[323-*]

A number of glyphs representing the turtle are found throughout the codices (Pl. 14, figs. 7-10). They are all characterized by the heavy beak. It may be noted that these glyphs are virtually the same as the sign for the first _a_ in Landa's alphabet. As the turtle is called _ak_ or _aak_ in Maya, the reason is clear for the selection of this sign for an _a_ sound. These turtle glyphs often occur alone; one, however, (Pl. 14, fig. 7) is found in connection with the swimming turtle in Tro-Cortesianus 17a (Pl. 14, fig. 3). Figs. 7-9 agree in having the small scrolls at the posterior end of the eye. The head shown in Pl. 14, fig. 10, has quite a different eye, though otherwise similar. Its resemblance to the glyph on Pl. 25, fig. 9, is marked and suggests the parrot. Schellhas (1904, p. 44) gives in his fig. 64, a glyph for the turtle which seems clearly to be a glyph for the parrot (Pl. 25, fig. 7).

AVES

HERONS (_Ardea herodias_; _Hydranassa tricolor ruficollis_). Only a few water birds are shown in the Maya works. Several are found, however, that seem to picture herons (Pl. 15, figs. 1-7). The best of these (fig. 5), a carving from the west side panel of the Temple of the Cross at Palenque shows a crested heron standing on one foot and holding in its bill a fish. A second figure (Pl. 15, fig. 1) is from the stucco ornament from the Palace, House B, at Palenque. It is less carefully executed, but seems to be a long-necked bird with a crest and outspread wings curiously conventionalized. In the Nuttall Codex there is another unmistakable heron (Pl. 15, fig. 4) with the same general characteristics, though the crest is less prominent, here represented as a series of erectile feathers separated at their tips. This elongation of the crest seems to be carried still farther in what seems to be the head and neck of a heron from Dresden 37b (Pl. 15, fig. 3) with erectile feathers at intervals along its length.

The heron is seldom employed as a head-dress. In the Lower Chamber of the Temple of the Tigers at Chichen Itza, one of the warriors wears a bird head-dress (Pl. 15, fig. 2), which from the length of the bill is probably made from a heron's head, though the crest seems greatly exaggerated. The bas-relief on which this is found is strongly Nahua in feeling and execution. This head covering may indicate, according to the Nahua fashion, the tribe to which the warrior belongs. Again in Dresden 36a (Pl. 15, fig. 7), a man is shown wearing as a head-dress the head and neck of a heron that holds in its bill a fish. This head resembles very closely that of the heron in fig. 1. What appears to be a similar head is shown in Pl. 15, fig. 6. It is interesting to note that the heron with a fish (Pl. 15, fig. 5) from Palenque also forms a part of a complicated head-dress.

It is, of course, uncertain to which of the several herons occurring in Central America these representations refer. Possibly the Great Blue heron (_Ardea herodias_) or the Louisiana heron (_Hydranassa tricolor ruficollis_) is intended. It seems not unlikely also, that one of the white egrets may be shown as their crests are fairly conspicuous.

FRIGATE-BIRD (_Fregata aquila_). We have included here two figures (Pl. 15, figs. 8, 9) that undoubtedly represent a single species of bird. It is characterized by a deeply forked tail and long beak, which has part way on its length, a circular object surrounded by a circle of dots. It seems still problematical what this object may be. In one figure (fig. 9), the beak is strongly hooked, in the other (fig. 8) it is straight, but as the latter is plainly a much more carelessly made drawing, we may infer that the hooked bill is more nearly correct. This would exclude the Terns (_Sterna_), to which Stempell has referred the figures. It seems probable that the frigate-bird (_Fregata aquila_) is the species intended, as this is not only a large conspicuous form on these coasts, but it has a long and strongly hooked beak and forked tail. The length of the beak would probably exclude from consideration, the swallow-tailed kite that also occurs in the region.

Both these birds are pictured, evidently as an offering or sacrifice. It is very seldom that the whole bird is represented in this connection, and still more infrequent to find anything but the turkey, which is the usual bird of sacrifice. The figure from the Dresden Codex (Pl. 15, fig. 9) rests upon the usual bowl or jar, that from the Tro-Cortesianus (Pl. 15, fig. 8) is pictured upon a grotesque animal head, three _Kan_ signs and these upon the jar.

In the Tro-Cortesianus 20c, 21c, there occur several representations of man-like forms with very peculiar heads. The latter are each provided with a beak-like projection, on which appears the circle surrounded by dots noted above in connection with the frigate-bird. Brinton concludes that this mystic symbol is a representation of the curious knob on the bill of the male white pelican, and therefore identifies these curious figures as pelicans. Stempell follows Brinton in this, but considers that they are the brown pelican (_P. fuscus_), since the white pelican is rare or casual, as far south as Yucatan. Unfortunately, however, for this supposition, the brown pelican lacks the curious knob that Brinton believed to be represented by the circle of dots. Moreover, this same sign occurs on the drawings of the bills of the frigate-bird and the ocellated turkey, and is evidently not of specific significance. To our minds it is doubtful if the figures under discussion are birds at all, and we are unable to assign them a name with any degree of confidence. A peculiar glyph occurs in connection with them which may be an aid to their ultimate identification. Brinton calls the glyph the "fish and oyster sign."

OCELLATED TURKEY (_Agriocharis ocellata_). This turkey (Maya _ku[[c].]_) is an important species in the Maya economy, and is seen frequently in the manuscripts. This is a smaller bird than the more northern true turkey (_Meleagris_) and is characterized by the presence of curious erect knobs on the top of the naked head. These are shown in conventionalized form in the various figures (Pl. 16), and afford a ready means of identification. On the bill of the bird shown in Tro-Cortesianus 10b (Pl. 16, fig. 2) occurs again the curious symbol, a circle surrounded by dots, previously noted under the frigate-bird and pelican. It probably has some special significance. Other figures of ocellated turkeys show but little in addition to the points just discussed. One shown in Pl. 16, fig. 7, from Codex Vaticanus 3773, however, has a circular ring about the eye and the wattles are indicated as projections merely. In fig. 13, they are apparently shown as stalked knobs found elsewhere in connection with serpent head ornaments. It is only the head in this latter figure, which is considered in this interpretation.