Part 9

2. A deity whom we shall probably have to call F, the god of human sacrifice, is sitting on a stepped pyramidal structure (a teocalli as a place of sacrifice?). He holds something in his hands, resembling a long and broad scroll, joined to which is the head of the god of the north, C, and in the third hieroglyph of this group the sign for the north also appears, prefixed to the head of F, who seems to be repeated in the fourth hieroglyph. The fifth hieroglyph with an Imix is unintelligible to me.

3. Page 43. B is sitting in the water, the copal pouch hangs from his neck and the hatchet is raised as if ready to attack. The second hieroglyph clearly denotes water, while the third is the sign for the west and the fourth is the sign for B, its prefix being the sign for the east abbreviated; the order of the cardinal points is thus exactly the reverse of that in the first group. The fifth hieroglyph is not clear to me, but it appears to be repeated in the same place in the next group.

4. B is sitting here astride a sort of bench again holding the hatchet in his hand. Belonging to this picture in the third hieroglyph is the sign for the south, which is repeated in an abbreviated form in the fourth hieroglyph.

The fifth is Kan, joined to what appears to be the same sign as the one found in this place in the preceding group. The second sign is indistinct.

5. This is an aged deity, probably M according to Schellhas, seated on an indefinite object. In front of the deity is a Cauac sign, which contains exactly the same cumulus clouds as those in the sign 5 Zac, which belongs to N. Cauac, however, belongs to the south, and therefore corresponds with the north of the second group on page 42. Sign 5, a Kan, corresponds exactly with the same sign in the fifth place of the preceding group.

6. Page 44. B seems to be in a state of collapse. Behind him is a second person, who is either trying to support him or to pull him up by some kind of a sling. I think the second person is E, the grain-deity, if it is not Seler's young god. If the hieroglyphs were not completely effaced, they would probably shed some light on this interesting passage.

7. Here we see B, holding a fish in his hand, and sitting on a hieroglyph, which is compounded of Imix and a prefix, which resembles the tortoise head and which appeared once before in this combination on page 32a. This passage recalls page 40a, where B is seated on the laterally elongated head _q_. Nothing more can be said of the hieroglyphs, than that 6 is the head without an underjaw.

8. B is sitting here in a house; his sign in the third place has Yax as a prefix. Hieroglyph 5, with the number 4 prefixed, recalls the one which we found on page 21c belonging to the baldheaded old man. Hieroglyph 4 is the common Kan-Imix.

Page 45a.

The last page on the front of the first section of this Manuscript is used for a series, which presents itself as a second improved edition of the series which was found on pages 31a-32a. The very fact that the writing is so much better proclaims it an amendment. The chief aim of both series is the same, viz:--to bring into unison the numbers 91, 104, 260 and 364. But the two series gain this end by different means. On page 32 the series begins with 91, and at first has only 91 as a difference, until with 728 a multiple of 104 and 364 is obtained, then it returns to the simple difference 91, in 1456 it obtains again the 104 and 364, loses these two last numbers once more in 1820 and finally in 3640 obtains the desired multiple of all four numbers, which is retained in 7280, 14,560, 21,840 and 29,120. The series on page 45a proceeds much more briefly. It begins at once with 728 (91, 104, 364), loses the 104 in 1092, gains the 260 and loses the 104 in 1820, arrives at divisibility by all four numbers in the 3640, loses the 104 again in 5460, but then comes to a standstill after having obtained the same multiples (double at that) of 3640, which I mentioned just now in the preceding series. Indeed it can be seen from what is legible in the third column above, that the series went still further. But so much is obliterated that I have obtained the numbers 14,560 and 21,840 in both series only by conjecture.

In the earlier passage the starting-point of the series is the day XIII Akbal and in the one before us it is the day XIII Oc. In the former the days specified were 91 days apart from each other, and here they are separated by 104, _i.e._, XIII Ezanab, XIII Ik, XIII Cimi, XIII Oc.

The initial days of the two series, XIII Oc-XIII Akbal, are separated by 13 days, and the reversed series, XIII Akbal-XIII Oc, by 247 days. Hence the subject of both passages is essentially the week of thirteen days, _i.e._, the year of 364 (28 × 13) days.

Now this series is also accompanied by a number amounting to millions. It is in the second column of page 45; only, in order to understand it, we must add a zero as the bottom figure; then it becomes 1,278,420. XIII Oc stands below this number as the beginning of the series. The first column has 30 as an encircled number and below it the normal day IV Ahau.

The large number must have been formed as follows:--

The point of departure was 230, the interval between IV Ahau and XIII Oc, to this was added 98 × 260 = 25,480, the sum being 25,710. The result of this number added to 11 Ahau-Katuns = 1,252,680, was 1,278,390, which number is not revealed in the Manuscript. It is concealed in XIII Oc 3 Mol (2 Muluc). But 1,278,390 = 42,613 × 30, _i.e._, it is divisible by the interval XIII Oc-IV Ahau.

Now if we add to this large number the 30 set down in the Manuscript, the result will be the above-mentioned 1,278,420. This number in the Manuscript has the date IV Ahau 13 Chen. (2 Muluc). It is, of course, divisible by 30 and by 260, hence = 42,614 × 30 and 4917 × 260. It corresponds not merely in this respect with the largest number on page 31a, viz:--2,804,100, but also with regard to its divisibility by 78, 156, 195, which are all multiples of 13.

On page 45a, top left, there were doubtless five hieroglyphs, of which the two topmost ones are effaced. First we see only the sign of the eleventh or twelfth month, Zac or Ceh, with an uncertain number prefixed, then the signs for beginning and end are distinctly legible. Ceh begins and Zac ends the year of 364 days; see page 4 of my treatise "Zur Entzifferung V."

Pages 29b--30b.

We come now to the middle section of pages 29-45, in which we shall not be so hampered by obliteration in our attempts at interpretation, as we were in the upper section.

We have here first a Tonalamatl of the usual kind, arranged as follows:--

III 13 III 13 III 13 III 13 III Ix Cimi Ezanab Oc Ik.

That is to say, the 52 days divided into four equal parts.

To these four divisions, as on page 23b, belong the four usual forms of animal food, which are joined in three places to Kan (bread) and probably denote sacrifice. They are, first a mammal, which, however, is erroneously represented by a fish; second, a fish, third an iguana and lastly a bird. I would add, that in the hieroglyphs above, the east, north, west and south correspond in turn with these representations of food.

The hieroglyphs are arranged as follows:--

1 2 5 6 9 10 13 14 3 4 7 8 11 12 15 16.

Of these, 2, 6, 10 and 14 are the cardinal points just mentioned; 4, 8, 12 and 16 are the sign for B, and 1, 5, 9 and 13 are the head with the tuft of hair and the Akbal eye to which I attribute the meaning of _beginning_. Likewise the remaining four signs, 3, 7, 11 and 15, although they are not exactly alike, have something in common, the 15th being a distinct Imix; they are not yet wholly intelligible to me.

Four pictures of B belong to these hieroglyphs. In the first the god is seated with crossed arms on two of the ordinary astronomical signs (Jupiter and Mars?). In the second, where he is pointing forward with his hand, there are footprints on his seat, as, for example, on page 35a. In the third the seat contains the usual cumulus clouds in clusters. Finally, in the fourth, he is seated on the tree of life or of sacrifice, the hatchet is in his hand and he is clad in the gala mantle; cf. pages 31c, 40a, 69a.

Pages 30b--31b.

This passage is in some respects closely related to the preceding Tonalamatl, but in other respects it differs significantly from this and from what is usual, for the Tonalamatl is divided here into only four principal divisions of 65 days each, which begin very regularly with the days VIII Oc, VIII Men, VIII Ahau and VIII Chicchan. There are neither subdivisions nor the usual pictures belonging to them. But on the other hand each of the longer periods of time written down here have eight hieroglyphs for each section in the usual order.

B's sign occupies the places 6, 4, 4 and 4; from this it follows that here too he forms the principal subject.

Here, as in the preceding Tonalamatl, the first place in each group contains the sign denoting beginning, while the eighth sign is invariably the head without an underjaw, which seems to me to refer to _fasting_, as if a fast-day fell at the end of every 65 days.

In the fifth place we see in succession the four animals, which in the preceding Tonalamatl are not included in the groups of hieroglyphs. Here they stand in the order of mammal, bird, amphibian and fish, but the bird in the second group is replaced by the sign which usually occurs with the dog (lightning-beast).

The signs in the second place are those of the cardinal points, and they are given in the same order as in the preceding Tonalamatl, _i.e._, east, north, west and south, so that they do not belong to the same animals as they do there.

The third signs are the cardinal points again, but in the abbreviated form discovered first by Schellhas, and in a different order:--west, north, east and south, and always joined to the head of C around which everything revolves as around the polar star. The Kan sign with different accompanying signs occupies the seventh place in the first group, and the sixth in the other three.

Four signs still remain:--the fourth of the first group I am inclined to consider the abbreviated sign for the sun; the seventh of the second, rain with the sign for the west as a prefix; the seventh of the third, Caban, ground, with the sign for the east as a prefix; the seventh of the fourth is Kan with the Yax sign above it, probably denoting the vegetable kingdom.

Pages 31b--35b.

This entire passage is devoted to a single Tonalamatl, which is divided and written out in an unusual manner. Like the preceding it is divided into four parts of 65 days each, but the remarkable thing about it is that these divisions of 65 days are each subdivided into two periods of 46 and 19 days, and the 46 days again into eight unequal parts, which are exactly the same each time, while the 19 days run their course without further subdivision. On pages 33, 34 and 35 this 19 is always on the left at the bottom, on page 32 it is wanting, probably because it was self-evident and there was no suitable place for it.

We shall next discuss the division of these four periods of 46 days each. This division is indicated with especial exactness on these pages, since not merely the length of the separate divisions and the week days are specified, but also the month days. This representation has the additional peculiarity, that the two columns on each page must be read from bottom to top, and of each group of two days standing side by side, the one on the right is to be read first and then the one on the left. If the Tonalamatl were written in the usual manner, it would have the following form:--

X 9 VI 9 II 9 XI 2 XIII 4 IV 9 XIII 4 IV 19 X Ben Ezanab Akbal Lamat.

Instead of this we read in greater detail as follows (the pages and the stated _length_ of time are in parentheses):--

(31) X Ben (9) VI Ik (9) II Chuen (9) XI Ahau (2) XIII Ik (4) IV Cimi (9) XIII Men (4) IV Cauac (19). (32) X Ezanab (9) VI Manik (9) II Cib (9) XI Chicchan (2) XIII Manik (4) IV Chuen (9) XIII Ahau (4) IV Kan (19). (33) X Akbal (9) VI Eb (9) II Imix (9) XI Oc (2) XIII Eb (4) IV Cib (9) XIII Chicchan (4) IV Muluc (19). (34) X Lamat (9) VI Caban (9) II Cimi (9) XI Men (2) XIII Caban (4) IV Imix (9) XIII Oc (4) IV Ix (19).

In spite of the seemingly wholly irregular division of time, the following relation, which is certainly not accidental, results from this arrangement:--the first of the eight members of each row is one of the days which may begin the year and the months, and the eighth, on the other hand, one of the four regents of the year. The remaining six members are the remaining 12 of the 20 days repeated twice and the second always corresponds with the fifth of its own series, and the third to the sixth and the fourth to the seventh of the following series.

Two pictures of god B belong to each of these periods of 65 days, the first of these pictures referring to the divided period of 46 days and the second to the undivided one of 19. It is also in agreement with this that on pages 61 and 62 the fourth, sixth and eighth pictures represent the god as rising from the jaws of a serpent--the serpent being represented each time as lying in water which invariably contains the number 19.

As the hieroglyphs belonging to the periods of 46 days are allied to one another, and as this is also true of those belonging to the periods of 19 days, I will first consider the hieroglyphs of the first period by themselves, then those of the second, and the pictures shall be treated in the same manner.

Therefore, let us first examine the four pictures (1, 3, 5 and 7) on the right side of the pages:--

1. The first page shows the god walking with the official staff in his right hand, in his left the hatchet raised for a blow and with the copal pouch hanging from his neck.

2. He is walking and holding a flaming torch reversed in his right hand, in his left the hatchet is raised aloft, the pouch hangs from his neck, the mantle is indicated and around his head are the little circles which are so frequently his adjuncts and probably signify stars.

3. He is walking and holding the reversed torch in his left hand and the hatchet in his right.

4. He is walking and holding a torch in each hand. He wears on his head the head of K. He seems to be bringing storm and fire.

Now let us examine the hieroglyphs, which I have numbered thus:--

1 3 5 2 4 6.

The first hieroglyph on each page certainly represents one of the cardinal points. They are in the usual order:--east, north, south and west.

2 is the same sign on each page. I take it to be the sign for Xul = end, denoting, it may be, the end of the period of each cardinal point.

In each group 3 is the head with tuft of hair and the Akbal eye; probably the sign denoting _beginning_. This beginning and end occur most distinctly repeated on page 63, and the end alone eight times at the bottom of pages 61-62.

On page 31, 4 is B's sign, on page 32 B's with the prefix of the north, on page 33 it is B's sign again and although quite indistinct its is plainly joined with the east. On page 34 there is another indistinct sign which may be that of the serpent deity H.

Owing to indistinctness I do not venture to determine the fifth sign on pages 31 and 33; on page 32 it is the laterally elongated head _q_ with the Ben-Ik superfix, and on page 34 the ordinary Kan-Imix.

The sixth sign varies as much as the fifth; it seems here to denote four different gods, perhaps the four given on pages 25-28. On page 31 it is a Cauac, the prefix of which here, however, suggests K, on 32 it is certainly the hieroglyph of E and on 33 possibly of A, on 34 it most resembles Muluc of the day-signs, but also suggests the line crossing F's face from top to bottom.

We come now to the four pictures 2, 4, 6 and 8 and to the hieroglyphs belonging to them, which are on the left side of the pages and belong to the periods of 19 days.

1. B is pictured walking, raising the hatchet in his right hand, and holding an uncertain object in his left; the serpent with the 19 set down in its coils does not appear here. The 2nd, 3d and 4th pictures belong together. In each picture on these three pages there is a serpent with water in its coils and the number 19 in the water, denoting the number of days belonging here. As on pages 61 and 62 B is emerging from the open jaws of the serpent. In each case he is brandishing the uplifted axe in his left hand. The difference in the three pictures consists, first, in the fact that only in the 2nd and 3d B wears the copal pouch, second, that only in the 3d and 4th he has an implement in his right hand (the two implements differ somewhat but are both, apparently, adapted for hanging up) and third, that only in 3 the whole picture is painted blue, which means that the entire scene is enacted under water.

The hieroglyphs are as follows:--

The first in all four cases is a Manik, _i.e._, originally a grasping hand, perhaps referring to the chase; on page 32 it has a prefix and on pages 33-35 a superfix corresponding to the first.

The second sign on each page is simply B's.

The Cauac sign in the third refers in all four cases to the water represented at the bottom of pages 33b-35b. On page 32 it has an Akbal as a superfix, on 33-35 a prefix, which is familiar and in keeping with the sign and probably also the same suffix, though it is indistinct on page 34.

The fourth sign shows, as do several other things, that the representation on page 32 differs from that on pages 33-35. On the first of these pages we see an Imix with a puzzling 1 prefixed. If the numbering of the days really begins with Kan, as is probable in this Manuscript, then Imix is the 18th day and 1 + 18 might denote the 19, which is not set down here. On pages 33-35 this sign contains the spiral, which refers to the serpent in the picture below (and probably therefore to time). A curious element, however, is the numeral 9 prefixed three times to the spiral. This number is rarely a prefix, but it occurs, for example, on pages 33a and 35a before the cross _b_ and on page 60 right, middle, prefixed to Xul (= end). The interval 9 occurs in this Tonalamatl 16 times, including therefore 117 of the 260 days.

The fifth sign each time contains the head without the under jaw, just as it recurs regularly in the preceding passage, pages 30-31.

The sixth sign in each group is the not uncommon compound of Caban and the sign, which resembles Muluc and which we saw before in the sixth place among the hieroglyphs on the right side of page 34.

Pages 35b--37b.

I 11 XII 6 V 9 I 4 V 7 XII 9 VIII 6 I Caban Muluc Imix Ben Chicchan.

That is, a regular Tonalamatl of five parts, 5 × 52. That the 52 days are divided into two halves (11 + 6 + 9 = 4 + 7 + 9 + 6), may only be accidental.

I will designate the hieroglyphs of the seven divisions thus:--

1 2 | 5 6 9 10 13 14 | 17 18 21 22 25 26 3 4 | 7 8 11 12 15 16 | 19 20 23 24 27 28.

I will first consider those signs, which are repeated and by means of which the sections seem to be brought into connection with one another. But I shall attend in detail to those hieroglyphs which contain characteristic references to each picture, when I discuss the latter.

The first place both among the pictures and among the hieroglyphs again belongs unquestionably to B. He is plainly designated in the 10th, 17th, 21st and 26th hieroglyphs, but, for an unknown reason, C's sign is joined to B's in the 16th, probably also in the 6th and perhaps in the 9th, and in 20 and 28 C's sign forms an integral part of a hieroglyph. Now in discussing the great Tonalamatl, pages 4a-10a, I attempted to make it appear probable that C belongs to the eighth day (Chuen) and in that case the Chuen sign in the thirteenth hieroglyph may be probably set down here. Further, in discussing pages 25 to 28, I expressed the conjecture that this Chuen sign might simply mean eight days, if we begin with Kan as the first day, for which proceeding there is some warrant in the "Dresdensis." Now, in hieroglyphs 8 and 24 we find an 8 inscribed; in hieroglyph 8 it is joined to an Imix, exactly as on page 39c; on page 65a it is joined to Kin, and on 67a and 68a to a hand. Is it possible that here also the 8 is intended as a sign for Chuen = C?

Then the familiar Kin-Akbal sign (day and night) is in the fourth place as well as in the eleventh and nineteenth.

The other signs which appear but once, I will discuss in connection with each of the seven pictures:--

1. A serpent in the water, with B emerging from its head, exactly as on pages 36a, Tro. 26 and Cort. 10.

The third sign, that of the serpent-deity H, refers to the serpent. The first sign is the one which I think may be Caban-Muluc, while the second, owing to its indistinctness, eludes interpretation.

2. This also represents a deity sitting in the water, whom we are probably safe in calling H, for the top of his head changes into a serpent, ending, however, in a bird's bill holding a fish. The deity holds up both hands. The union of serpent and bird should be noted in connection with the fourth picture. The deity is represented in the fifth sign; the sixth, seventh and eighth signs have already been discussed.

3. B is traversing the water in a boat, exactly as on pages 29c, 40a and c, and 43c. Here, however, there is a person beside him (probably a woman) whom, from the ninth hieroglyph we recognize as the deity E, unless this sign is C's. In 12 we see with Kan a sign which may suggest the usual hieroglyph denoting a year.

4. A serpent is pictured here, with a bird sitting upon it. We met with the same bird on page 17b. Schellhas, "Maya-handschr.," p. 51, has already expressed the opinion that this is probably a rebus for the name Quetzalcoatl or Kukulcan, and this theory is certainly worthy of consideration. In this connection I would call to mind that it is probably also Kukulcan with serpent and bird who occupies the first place on page 4a. The bird appears again in the fourteenth sign, while the thirteenth is a Chuen, which, according to the statement made above, may be connected with the C in the sixteenth. The fifteenth sign is the cross _b_, which probably denotes the connection between the thirteenth and sixteenth or else between the bird and serpent. Or is Chuen intended here to represent the serpent and not the ape?

5. This picture represents B carrying a burning torch, with the copal pouch hanging from his neck. His left hand touches a strange object, a kind of frame, the top of which ends in the head of a bird of prey.

The eighteenth sign is obliterated and the twentieth is a curious combination of Caban, C and the front part of K.

6. B is walking, with the hatchet in his left hand and in his right an object which looks like the representation of sounds issuing from musical instruments, as on page 34a. Perhaps B is represented here as the air-god.

The twenty-second sign is the familiar Kan-Imix. The twenty-third sign (_w_) is not intelligible to me; it occurs on pages 19c, 40b, 58, on the right, with a superfix suggesting K.

7. Water, in which a small human being seems to be emerging from a snail (the symbol of birth). Above the water is B, grasping a serpent which is in the water, as if to protect the new-born being from the serpent. The twenty-fifth (with Kin) is the so-called bat-god, who on page 50 at the left ends the series of twenty gods. The twenty-seventh sign (with Yax) is still undetermined.

Pages 38b--41b.

VI 16 IX 8 IV 11 II 10 XII 1 XIII 12 XII 6 V 12 IV 11 II 11 XIII 6 VI Cauac Akbal Manik Chuen Men.