CHAPTER XVII.

Chapter 3426,335 wordsPublic domain

Ruins of Kabah.--General Description.--Plan of the Ruins.--Great Teocalis.--Ruined Apartments.--Grand View.--Terrace and Buildings.--Ranges of Buildings.--Hieroglyphics.--A rich Facade.--Wooden Lintels.--Singular Structures.--Apartments, &c.--Rankness of Tropical Vegetation.--Edifice called the Cocina.--Majestic pile of Buildings.--Apartments, &c.--A solitary Arch.--A Succession of ruined Buildings.--Apartments, &c.--Prints of the Red Hand.--Sculptured Lintel.--Instruments used by the Aboriginals for Carving Wood.--Ruined Structure.--Ornament in Stucco.--Great ruined Building.--Curious Chamber, &c.--Sculptured Jambs.--Another Witness for these ruined Cities.--Last Visit to Kabah.--Its recent Discovery.--A great Charnel House.--Funeral Procession.--A Ball by Daylight.--The Procession of the Candles.--Closing Scene.

In the mean time we continued our work at Kabah, and, during all our intercourse with the Indians, we were constantly inquiring for other places of ruins. In this we were greatly assisted by the padrecito; indeed, but for him, and the channels of information opened to us through him, some places which are presented in these pages would perhaps never have been discovered. He had always eight Indian sextons, selected from the most respectable of the inhabitants, to take care of the church, who, when not wanted to assist at masses, salves, or funerals, were constantly lounging about our door, always tipsy, and glad to be called in. These sextons knew every Indian in the village, and the region in which he had his milpa, or cornfield; and through them we were continually making inquiries. All the ruins scattered about the country are known to the Indians under the general name of "Xlap-pahk," which means in Spanish "paredes viejas," and in English "old walls." The information we obtained was in general so confused that we were unable to form any idea of the extent or character of the ruins. We could establish no standard of comparison, as those who told us of one place were, perhaps, not familiar with any other, so that it was necessary to see all; and we had one perplexity, the magnitude of which can hardly be conceived, in the extraordinary ignorance of all the people, whites and Indians, in regard to the geography of their own immediate neighbourhood. A place they had never visited, though but a few leagues distant, they knew nothing about, and, from the extreme difficulty of ascertaining the juxtaposition of places, it was hard to arrange the plan of a route so as to embrace several. To some I made preliminary visits; those from which I expected most turned out not worth the trouble of going to, while others, from which I expected but little, proved extremely interesting. Almost every evening, on returning to the convent, the padrecito hurried into our room, with the greeting, "buenas noticias! otras ruinas!" "good news! more ruins!" and at one time these noticias came in so fast that I sent Albino on a two days' excursion to "do" some preliminary visits, who returned with a report justifying my opinion of his judgment, and a bruised leg from climbing over a mound, which disabled him for some days.

As these pages will be sufficiently burdened, I shall omit all the preliminary visits, and present the long line of ruined cities in the order in which we visited them for the purposes of exploration. Chichen was the only place we heard of in Merida, and the only place we knew of with absolute certainty before we embarked for Yucatan; but we found that a vast field of research lay between us and it, and, not to delay the reader, I proceed at once to the ruins of Kabah.

| GENERAL PLAN | of the | RUINS OF KABAH. | | | * * * | _Note. This Plan was sketched by eye from the top of the principal | Teocalis._ | | | _3d Casa._ | | _Woody land._ | | _Milpa._ | | | _2d. Casa._ | | _Teocalis with a building | on the summit._ | | _1st Casa._ | | | <-- _Pathway to Milpa._ --> | | _Ruined Mounds._ | | | _Principal Teocalis._ _Thick woods._ | | _Mound._ _Rancho. | | _Milpa._ | _Arch._ | | | <-- _Camino Real from NOhcacab to Bolonchen._ --> | | | N.W.<--|----- | _Ruined Casa._ | _Casa._ _Woods._ | | _Grand Terraces._ | _Casa from which the _Casa._ | Sculpture Beams | were taken._ | | _Three Buildings | in ruins._ | | | <--------_Rocky Ledge about 60 feet high._ -----> | | ----------------------------------------------------------------------|

[Engraving 37: Plan of Kabah]

The engraving opposite represents the plan of the buildings of this city. It is not made from actual measurements, for this would have required clearings which, from the difficulty of procuring Indians, it would have been impossible to make; but the bearings were taken with the compass from the top of the great teocalis, and the distances are laid down according to our best judgment with the eye.

[Engraving 38: Building (Casa No. 1)]

On this plan the reader will see a road marked "Camino Real to Bolonchen," and on the left a path marked "Path to Milpa." Following this path toward the field of ruins, the teocalis is the first object that meets his eye, grand, picturesque, ruined, and covered with trees, like the House of the Dwarf at Uxmal, towering above every other object on the plain. It is about one hundred and eighty feet square at the base, and rises in a pyramidal form to the height of eighty feet. At the foot is a range of ruined apartments. The steps are all fallen, and the sides present a surface of loose stones, difficult to climb, except on one side, where the ascent is rendered practicable by the aid of trees. The top presents a grand view. I ascended it for the first time toward evening, when the sun was about setting, and the ruined buildings were casting lengthened shadows over the plain. At the north, south, and east the view was bounded by a range of hills. In part of the field of ruins was a clearing, in which stood a deserted rancho, and the only indication that we were in the vicinity of man was the distant church in the village of Nohcacab.

Leaving this mound, again taking the milpa path, and following it to the distance of three or four hundred yards, we reach the foot of a terrace twenty feet high, the edge of which is overgrown with trees; ascending this, we stand on a platform two hundred feet in width by one hundred and forty-two feet deep, and facing us is the building represented in the plate opposite. On the right of the platform, as we approach this building, is a high range of structures, ruined and overgrown with trees, with an immense back wall built on the outer line of the platform, perpendicular to the bottom of the terrace. On the left is another range of ruined buildings, not so grand as those on the right, and in the centre of the platform is a stone enclosure twenty-seven feet square and seven feet high, like that surrounding the picote at Uxmal; but the layer of stones around the base was sculptured, and, on examination, we found a continuous line of hieroglyphics. Mr. Catherwood made drawings of these as they lay scattered about, but, as I cannot present them in the order in which they stood, they are omitted altogether.

In the centre of the platform is a range of stone steps forty feet wide and twenty in number, leading to an upper terrace, on which stands the building. This building is one hundred and fifty-one feet front, and the moment we saw it we were struck with the extraordinary richness and ornament of its facade. In all the buildings of Uxmal, without a single exception, up to the cornice which runs over the doorway the facades are of plain stone; but this was ornamented from the very foundation, two layers under the lower cornice, to the top.

The reader will observe that a great part of this facade has fallen; toward the north end, however, a portion of about twenty-five feet remains, which, though not itself entire, shows the gorgeousness of decoration with which this facade was once adorned. The plate opposite represents this part, exactly as it stands, with the cornice over the top fallen.

[Engraving 39: Portion of a richly-sculptured Facade]

The ornaments are of the same character with those at Uxmal, alike complicated and incomprehensible, and from the fact that every part of the facade was ornamented with sculpture, even to the portion now buried under the lower cornice, the whole must have presented a greater appearance of richness than any building at Uxmal. The cornice running over the doorways (which is stamped on the cover of this work), tried by the severest rules of art recognised among us, would embellish the architecture of any known era, and, amid a mass of barbarism, of rude and uncouth conceptions, it stands as an offering by American builders worthy of the acceptance of a polished people.

The lintels of the doorways were of wood; these are all fallen, and of all the ornaments which decorated them not one now remains. No doubt they corresponded in beauty of sculpture with the rest of the facade. The whole now lies a mass of rubbish and ruin at the foot of the wall.

On the top is a structure which, at a distance, as seen indistinctly through the trees, had the appearance of a second story, and, as we approached, it reminded us of the towering structures on the top of some of the ruined buildings at Palenque.

The access to this structure was by no means easy. There was no staircase or other visible means of communication, either within or without the building, but in the rear the wall and roof had fallen, and made in some places high mounds reaching nearly to the top. Climbing up these tottering fabrics was not free from danger. Parts which appeared substantial had not the security of buildings constructed according to true principles of art; at times it was impossible to discover the supporting power, and the disorderly masses seemed held up by an invisible hand. While we were clearing off the trees upon the roof, a shower came up suddenly, and, as we were hurrying to descend and take refuge in one of the apartments below, a stone on the edge of the cornice gave way and carried me down with it. By great good fortune, underneath was a mound of ruins which reached nearly to the roof and saved me from a fall that would have been most serious, if not fatal, in its consequences. The expression on the face of an Indian attendant as he saw me going was probably a faint reflection of my own.

The structure on the top of this building is about fifteen feet high and four feet thick, and extends over the back wall of the front range of apartments, the whole length of the edifice. In many places it has fallen, but we were now more struck than when at a distance with its general resemblance to the ruined structures on the top of some of the buildings at Palenque. The latter were stuccoed; this was of cut stone, and more chaste and simple. It could not have been intended for any use as part of the edifice; the only purpose we could ascribe to it was that of _ornament_, as it improved the appearance of the building seen from a distance, and set it off with great effect on near approach.

[Engraving 40: Interior of an Apartment]

I have said that we were somewhat excited by the first view of the facade of this building. Ascending the steps and standing in the doorway of the centre apartment, we broke out into an exclamation of surprise and admiration. At Uxmal there was no variety; the interiors of all the apartments were the same. Here we were presented with a scene entirely new. The plate opposite represents the interior of this apartment. It consists of two parallel chambers, the one in front being twenty-seven feet long and ten feet six inches wide, and the other of the same length, but a few inches narrower, communicating by a door in the centre. The inner room is raised two feet eight inches higher than the front, and the ascent is by two stone steps carved out of a single block of stone, the lower one being in the form of a scroll. The sides of the steps are ornamented with sculpture, as is also the wall under the doorway. The whole design is graceful and pretty, and, as a mere matter of taste, the effect is extremely good. Here, on the first day of our arrival, we spread out our provisions, and ate to the memory of the former tenant. His own domains could not furnish us with water, and we were supplied from the wells of Nohcacab.

In the engraving but one doorway appears on each side of the centre, the front wall at the two ends having fallen. On both sides of this centre doorway were two other doorways opening into apartments. Each apartment contains two chambers, with the back one raised, but there are no steps, and the only ornament is a row of small pilasters about two feet high under the door, and running the whole length of the room.

Such is a brief description of the facade and front apartments, and these formed not more than one third of the building. At the rear and under the same roof were two ranges of apartments of the same dimensions with those just described, and having a rectangular area in front. The whole edifice formed nearly a square, and though having less front, with a great solid mass nearly as thick as one of the corridors, for the centre wall, it covered nearly as many square feet as the Casa del Gobernador, and probably, from its lavishness of ornament, contained more sculptured stone. The rest of the building, however, was in a much more ruinous condition than that presented. At both ends the wall had fallen, and the whole of the other front, with the roof, and the ruins filled up the apartments so that it was extremely difficult to make out the plan.

The whole of the terrace on this latter side is overgrown with trees, some of which have taken root among the fragments, and are growing out of the interior of the chambers.

[Engraving 41: Rankness of Tropical Vegetation]

The sketch opposite will give some idea of the manner in which the rankness of tropical vegetation is hurrying to destruction these interesting remains. The tree is called the alamo, or elm, the leaves of which, with those of the ramon, form in that country the principal fodder for horses. Springing up beside the front wall, its fibres crept into cracks and crevices, and became shoots and branches, which, as the trunk rose, in struggling to rise with it, unsettled and overturned the wall, and still grew, carrying up large stones fast locked in their embraces, which they now hold aloft in the air. At the same time, its roots have girded the foundation wall, and form the only support of what is left. The great branches overshadowing the whole cannot be exhibited in the plate, and no sketch can convey a true idea of the ruthless gripe in which these gnarled and twisted roots encircle sculptured stones.

Such is a brief description of the first building at Kabah. To many of these structures the Indians have given names stupid, senseless, and unmeaning, having no reference to history or tradition. This one they call Xcocpoop, which means in Spanish petato doblade, or a straw hat doubled up; the name having reference to the crushed and flattened condition of the facade and the prostration of the rear wall of the building.

Descending the corner of the back terrace, at the distance of a few paces rises a broken and overgrown mound, on which stands a ruined building, called by the Indians the cocina, or kitchen, because, as they said, it had chimneys to let out smoke. According to their accounts, it must have contained something curious; and it was peculiarly unfortunate that we had not reached it one year sooner, for then it stood entire. During the last rainy season some muleteers from Merida, scouring the country in search of maize, were overtaken by the after noon's rain, and took shelter under its roof, turning their mules out to graze among the ruins. During the night the building fell, but, fortunately, the muleteers escaped unhurt, and, leaving their mules behind them, in the darkness and rain made the best of their way to Nohcacab, reporting that El Demonio was among the ruins of Kabah.

[Engraving 42: Building (Casa No. 2)]

On the left of this mound is a staircase leading down to the area of Casa No. 2, and on the right is a grand and majestic pile of buildings, having no name assigned to it, and which, perhaps, when entire, was the most imposing structure at Kabah. It measured at the base one hundred and forty-seven feet on one side and one hundred and six on the other, and consisted of three distinct stories or ranges, one on the roof of the other, the second smaller than the first, and the third smaller than the second, having on each side a broad platform in front. Along the base on all four of the sides was a continuous range of apartments, with the doorways supported by pillars, and on the side fronting the rear of Casa No. 1 was another new and interesting feature.

This was a gigantic stone staircase, rising to the roof, on which stood the second range of apartments. This staircase was not a solid mass, resting against the wall of the mound, but was supported by the half of a triangular arch springing from the ground, and resting against the wall so as to leave a passage under the staircase. This staircase was interesting not only for its own grandeur and the novelty of its construction, but as explaining what had before been unintelligible in regard to the principal staircase in the House of the Dwarf at Uxmal.

The steps of this staircase are nearly all fallen, and the ascent is as on an inclined plane. The buildings on the top are ruined, and many of the doorways so encumbered that there was barely room to crawl into them. On one occasion, while clearing around this so as to make a plan, rain came on, and I was obliged to crawl into one with all the Indians, and remain in the dark, breathing a damp and unwholesome atmosphere, pent up and almost stifled, for more than an hour.

The doorways of the ranges on the north side of this mound opened upon the area of Casa No 2. The platform of this area is one hundred and seventy feet long, one hundred and ten broad, and is elevated ten feet from the ground. It had been planted with corn, and required little clearing. The plate opposite presents the front of this building, and the picote, or great stone found thrown down in all the courtyards and areas, is exhibited on one side in the engraving. The edifice stands upon an upper terrace; forming a breastwork for which, and running the whole length, one hundred and sixty-four feet, is a range of apartments, with their doors opening upon the area. The front wall and the roof of this range have nearly all fallen.

A ruined staircase rises from the centre of the platform to the roof of this range, which forms the platform in front of the principal building.

This staircase, like that last mentioned, is supported by the half of a triangular arch, precisely like the other already mentioned. The whole front was ornamented with sculpture, and the ornaments best preserved are over the doorway of the centre apartment, which, being underneath the staircase, cannot be exhibited in the engraving.

The principal building, it will be seen, has pillars in two of its doorways. At this place, for the first time, we met with pillars used legitimately, according to the rules of known architecture, as a support, and they added greatly to the interest which the other novelties here disclosed to us presented. These pillars, however, were but six feet high, rude and unpolished, with square blocks of stone for capitals and pedestals. They wanted the architectural majesty and grandeur which in other styles is always connected with the presence of pillars, but they were not out of proportion, and, in fact, were adapted to the lowness of the building. The lintels over the doors are of stone.

[Engraving 43: Building (Casa no. 3)]

Leaving this building, and crossing an overgrown and wooded plain, at the distance of about three hundred and fifty yards we reach the terrace of Casa No. 3. The platform of this terrace, too, had been planted with corn, and was easily cleared. The plate opposite represents the front of the edifice, which, when we first came upon it, was so beautifully shrouded by trees that it was painful to be obliged to disturb them, and we spared every branch that did not obstruct the view. While Mr. Catherwood was making his drawing, rain came on, and, as he might not be able to get his camera lucida in position again, he continued his work, with the protection of an India-rubber cloak and an Indian holding an umbrella over the stand. The rain was of that sudden and violent character often met with in tropical climates, and in a few minutes flooded the whole ground. The washing of the water from the upper terrace appears in the engraving.

This building is called by the Indians la Casa de la Justicia. It is one hundred and thirteen feet long. There are five apartments, each twenty feet long and nine wide, and all perfectly plain. The front is plain, except the pillars in the wall between the doorways indicated in the engraving; and above, in front, at the end, and on the back are rows of small pillars, forming a simple and not inelegant ornament.

[Engraving 44: Triumphal Arch]

Besides these, there are on this side of the camino real the remains of other buildings, but all in a ruinous condition, and there is one monument, perhaps more curious and interesting than any that has been presented. It is a lonely arch, of the same form with all the rest, having a span of fourteen feet. It stands on a ruined mound, disconnected from every other structure, in solitary grandeur. Darkness rests upon its history, but in that desolation and solitude, among the ruins around, it stood like the proud memorial of a Roman triumph. Perhaps, like the arch of Titus, which at this day spans the Sacred Way at Rome, it was erected to commemorate a victory over enemies.

These were all the principal remains on this side of the camino real; they were all to which our Indian guides conducted us, and, excepting two mentioned hereafter, they were all of which, up to that time, any knowledge existed; but on the other side of the camino real, shrouded by trees, were the trembling and tottering skeletons of buildings which had once been grander than these.

From the top of the great teocalis we had out first glimpses of these edifices. Following the camino real to a point about in a range with the triumphal arch, there is a narrow path which leads to two buildings enclosed by a fence for a milpa. They are small, and but little ornamented. They stand at right angles to each other, and in front of them is a patio, in which is a large broken orifice, like the mouth of a cave, with a tree growing near the edge of it. My first visit to this place was marked by a brilliant exploit on the part of my horse. On dismounting, Mr. Catherwood found shade for his horse, Doctor Cabot got his into one of the buildings, and I tied mine to this tree, giving him fifteen or twenty feet of halter as a range for pasture. Here we left them, but on our return in the evening my horse was missing, and, as we supposed, stolen; but before we reached the tree I saw the baiter still attached to it, and knew that an Indian would be much more likely to steal the halter and leave the horse than vice versa. The halter was drawn down into the mouth of the cave, and looking over the edge, I saw the horse hanging at the other end, with just rope enough, by stretching his head and neck, to keep a foothold at one side of the cave. One of his sides was scratched and grimed with dirt, and it seemed as if every bone in his body must be broken, but on getting him out we found that, except some scarifications of the skin, he was not at all hurt; in fact, he was quite the reverse, and never moved better than on our return to the village.

Beyond these buildings, none of the Indians knew of any ruins. Striking directly from them in a westerly direction through a thick piece of woods, without being able to see anything, but from observation taken from the top of the teocalis, and passing a small ruined building with a staircase leading to the roof, we reached a great terrace, perhaps eight hundred feet long and one hundred feet wide. This terrace, besides being overgrown with trees, was covered with thorn-bushes, and the maguey plant, or Agave Americana, with points as sharp as needles, which made it impossible to move without cutting the way at every step.

Two buildings stood upon this overgrown terrace. The first was two hundred and seventeen feet long, having seven doorways in front, all opening to single apartments except the centre one, which had two apartments, each thirty feet long. In the rear were other apartments, with doorways opening upon a courtyard, and from the centre a range of buildings ran at right angles, terminating in a large ruined mound. The wall of the whole of this great pile had been more ornamented than either of the buildings before presented except the first, but, unfortunately, it was more dilapidated. The doorways had wooden lintels, most of which have fallen.

To the north of this building is another, one hundred and forty-two feet in front and thirty-one feet deep, with double corridors communicating, and a gigantic staircase in the centre leading to the roof, on which are the ruins of another building. The doors of two centre apartments open under the arch of this great staircase. In that on the right we again found the prints of the red hand; not a single print, or two, or three, as in other places, but the whole wall was covered with them, bright and distinct as if but newly made.

All the lintels over the doorways are of wood, and all are still in their places, mostly sound and solid. The doorways were encumbered with rubbish and ruins. That nearest the staircase was filled up to within three feet of the lintel; and, in crawling under on his back, to measure the apartment, Mr. Catherwood's eye was arrested by a sculptured lintel, which, on examination, he considered the most interesting memorial we had found in Yucatan. On my return that day from a visit to three more ruined cities entirely unknown before, he claimed this lintel as equal in interest and value to all of them together. The next day I saw them, and determined immediately, at any trouble or cost, to carry them home with me; but this was no easy matter. Our operations created much discussion in the village. The general belief was that we were searching for gold. No one could believe that we were expending money in such a business without being sure of getting it back again; and remembering the fate of my castings at Palenque, I was afraid to have it known that there was anything worth carrying away.

To get them out by our own efforts, however, was impossible; and, after conferring with the padrecito, we procured a good set of men, and went down with crowbars for the purpose of working them out of the wall. Doctor Cabot, who had been confined to the village for several days by illness, turned out on this great occasion.

The lintel consisted of two beams, and the outer one was split in two lengthwise. They lapped over the doorway about a foot at each end, and were as firmly secured as any stones in the building, having been built in when the wall was constructed. Fortunately, we had two crowbars, and the doorway being filled up with earth both inside and out, the men were enabled to stand above the beam, and use the crowbars to advantage. They began inside, and in about two hours cleared the lintel directly over the doorway, but the ends were still firmly secured. The beams were about ten feet long, and to keep the whole wall from falling and crushing them, it was necessary to knock away the stones over the centre, and make an arch in proportion to the base. The wall was four feet thick over the doorway, increasing in thickness with the receding of the inner arch, and the whole was a solid mass, the mortar being nearly as hard as the stone. As the breach was enlarged it became dangerous to stand near it; the crowbar had to be thrown aside, and the men cut down small trees, which they used as a sort of battering-ram, striking at the mortar and small stones used for filling up, on loosening which the larger stones fell. To save the beams, we constructed an inclined plane two or three feet above them, resting against the inner wall, which caught the stones and carried them off. As the breach increased it became really dangerous to work under it, and one of the men refused to do so any longer. The beams were almost within my grasp, but if the ragged mass above should fall, it would certainly bury the beams and the men too, either of which would be disagreeable. Fortunately, we had the best set of assistants that ever came out to us from Nohcacab, and their pride was enlisted in the cause. At length, almost against hope, having broken a rude arch almost to the roof, the inner beam was got out uninjured. Still the others were not safe, but, with great labour, anxiety, and good fortune, the whole three at length lay before us, with their sculptured faces uppermost. We did no more work that day; we had hardly changed our positions, but, from the excitement and anxiety, it was one of the most trying times we had in the country.

The next day, knowing the difficulty and risk that must attend their transportation, we had the beams set up for Mr. Catherwood to draw.

[Engraving 45: Carved Wooden Beam]

The plate opposite represents this lintel, indicated in the engraving as three pieces of wood, but originally consisting of only two, that on which the figure is carved being split through the middle by some unequal pressure of the great superincumbent wall. The top of the outer part was worm-eaten and decayed, probably from the trickling of water, which, following some channel in the ornaments, touched only this part; all the rest was sound and solid.

The subject is a human figure standing upon a serpent. The face was scratched, worn, and obliterated, the headdress was a plume of feathers, and the general character of the figure and ornaments was the same with that of the figures found on the walls at Palenque. It was the first subject we had discovered bearing such a striking resemblance in details, and connecting so closely together the builders of these distant cities.

But the great interest of this lintel was the carving. The beam covered with hieroglyphics at Uxmal was faded and worn. This was still in excellent preservation; the lines were clear and distinct; and the cutting, under any test, and without any reference to the people by whom it was executed, would be considered as indicating great skill and proficiency in the art of carving on wood. The consciousness that the only way to give a true idea of the character of this carving was the production of the beams themselves, determined me to spare neither labour nor expense to have them transported to this city; and when we had finished our whole exploration, we were satisfied that these were the most interesting specimens the country afforded. I had the sculptured sides packed in dry grass and covered with hemp bagging, and intended to pass them through the village without stopping, but the Indians engaged for that purpose left them two days on the ground exposed to heavy rain, and I was obliged to have them brought to the convent, where the grass was taken out and dried. The first morning one or two hundred Indians at work at the noria came up in a body to look at them. It was several days before I could get them away, but, to my great relief, they at length left the village on the shoulders of Indians, and I brought them with me safely to this city. The reader anticipates my conclusion, and if he have but a shade of sympathy with the writer, he mourns over the melancholy fate that overtook them but a short time after their arrival.

The accidental discovery of these sculptured beams and in a position where we had no reason to look for such things, induced us to be more careful than ever in our examination of every part of the building. The lintel over the corresponding doorway on the other side of the staircase was still in its place, and in good condition, but perfectly plain, and there was no other sculptured lintel among all the ruins of Kabah. Why this particular doorway was so distinguished it is impossible to say. The character of this sculpture added to the interest and wonder of all that was connected with the exploration of these American ruins. There is no account of the existence of iron or steel among the aborigines on this continent. The general and well-grounded belief is, that the inhabitants had no knowledge whatever of these metals. How, then, could they carve wood, and that of the hardest kind? In that large canoe which first made known to Columbus the existence of this great continent, among other fabrics of the country from which they came, the Spaniards remarked hatchets of copper, as it is expressed, for "hewing wood." Bernal Dias, in his account of the first voyage of the Spaniards along the coast of Guacaulco, in the Empire of Mexico, says, "It was a Custom of the Indians of this Province _invariably_ to carry small Hatchets of Copper, very bright, and the wooden Handles of which were highly painted, as intended both for Defence and Ornament. These were supposed by us to be Gold, and were, of Course, eagerly purchased, _insomuch that within three days we had amongst us procured above six hundred_, and were, while under the Mistake, as well pleased with our Bargain as the Indians with their green Beads." And in that collection of interesting relics from Peru before referred to, in the possession of Mr. Blake of Boston--the existence of which, by-the-way, from the unobtrusive character of its owner, is hardly known to his neighbours in his own city--in that collection are several copper knives, one of which is alloyed with a small portion of tin, and sufficiently hard to cut wood. In other cemeteries in the same district, Mr. Blake found several other instruments resembling modern chisels, which, it is not improbable, were designed for carving wood. In my opinion, the carving of these beams was done with the copper instruments known to have existed among the aboriginal inhabitants, and it is not necessary to suppose, without and even against all evidence, that at some remote period of time the use of iron and steel was known on this continent, and that the knowledge had become lost among the later inhabitants.

From the great terrace a large structure is seen at a distance indistinctly through the trees, and, pointing it out to an Indian, I set out with him to examine it. Descending among the trees, we soon lost sight of it entirely, but, pursuing the direction, the Indian cutting a way with his machete, we came upon a building, which, however, I discovered, was not the one we were in search of. It was about ninety feet in front, the walls were cracked, and all along the base the ground was strewed with sculptured stones, the carving of which was equal to any we had seen. Before reaching the door I crawled through a fissure in the wall into an apartment, at one end of which, in the arch, I saw an enormous hornet's nest; and in turning to take a hasty leave, saw at the opposite end a large ornament in stucco, having also a hornet's nest attached to it, painted, the colours being still bright and vivid, and surprising me as much as the sculptured beams. A great part had fallen and it had the appearance of having been wantonly destroyed. The engraving below represents this fragment. The ornament, when entire, appears to have been intended to represent two large eagles facing each other; on each side are seen drooping plumes of feathers. The opposite end of the arch, where hung the hornet's nest, had marks of stucco in the same form, and probably once contained a corresponding ornament.

[Engraving 46: Stucco Ornament]

Beyond this was the great building which we had set out to find. The front was still standing, in some places, particularly on the corner, richly ornamented; but the back part was a heap of ruins. In the centre was a gigantic staircase leading to the top, on which there was another building with two ranges of apartments, the outer one fallen, the inner one entire.

In descending on the other side over a mass of ruins, I found at one corner a deep hole, which apparently led into a cave, but, crawling down, I found that it conducted to the buried door of a chamber on a new and curious plan. It had a raised platform about four feet high, and in each of the inner corners was a rounded vacant place, about large enough for a man to stand in; part of the back wall was covered with prints of the red hand. They seemed so fresh, and the seams and creases were so distinct, that I made several attempts with the machete to get one print off entire, but the plaster was so hard that every effort failed.

Beyond this was another building, so unpretending in its appearance compared with the first, that, but for the uncertainty in regard to what might be found in every part of these ruins, I should hardly have noticed it. This building had but one doorway, which was nearly choked up; but on passing into it I noticed sculptured on the jambs, nearly buried, a protruding corner of a plume of feathers. This I immediately supposed to be a headdress, and that below was a sculptured human figure. This, again, was entirely new. The jambs of all the doors we had hitherto seen were plain. By closer inspection I found on the opposite jamb a corresponding stone, but entirely buried. The top stone of both was missing, but I found them near by, and determined immediately to excavate the parts that were buried, and carry the whole away; but it was a more difficult business than that of getting out the beams. A solid mound of earth descended from the outside to the back wall of the apartment choking the doorway to within a few feet of the top. To clear the whole doorway was out of the question, for the Indians had only their hands with which to scoop out the accumulated mass. The only way was to dig down beside each stone, then separate it from the wall with the crowbar, and pry it out I was engaged in this work two entire days, and on the second the Indians wanted to abandon it. They had dug down nearly to the bottom, and one man in the hole refused to work any longer. To keep them together and not lose another day, I was obliged to labour myself; and late in the afternoon we got out the stones, with poles for levers, lifted them over the mound, and set them up against the back wall.

[Engraving 47: Sculptured Stone Jamb]

[Engraving 48: Sculptured Stone Jamb]

The plates opposite represent these two jambs as they stood facing each other in the doorway. Each consists of two separate stones, as indicated in the engravings. In each the upper stone is one foot five inches high, and the lower one four feet six inches, and both are two feet three inch wide. The subject consists of two figures, one standing, and the other kneeling before him. Both have unnatural and grotesque faces, probably containing some symbolical meaning. The headdress is a lofty plume of feathers, falling to the heels of the standing figure; and under his feet is a row of hieroglyphics.

While toiling to bring to light these buried stones, I little thought that I was raising up another witness to speak for the builders of these ruined cities. The reader will notice in the first engraving a weapon in the hands of the kneeling figure. In that same large canoe before referred to, Herrera says, the Indians had "Swords made of Wood, having a Gutter in the fore Part, in which were sharp-edged Flints, strongly fixed with a sort of Bitumen and Thread." The same weapon is described in every account of the aboriginal weapons; it is seen in every museum of Indian curiosities, and it is in use at this day among the Indians of the South Sea Islands. The sword borne by the figure represented in the engraving is precisely of the kind described by Herrera. I was not searching for testimony to establish any opinion or theory. There was interest enough in exploring these ruins without attempting to do so, and this witness rose unbidden.

In lifting these stones out of the holes and setting them up against the walls, I had been obliged to assist myself, and almost the moment it was finished I found that the fatigue and excitement had been too much for me. My bones ached; a chill crept over me; I looked around for a soft stone to lie down upon; but the place was cold and damp, and rain was threatening. I saddled my horse, and when I mounted I could barely keep my seat. I had no spurs; my horse seemed to know my condition, and went on a slow walk, nibbling at every bush. The fever came on, and I was obliged to dismount and lie down under a bush; but the garrapatas drove me away. At length I reached the village, and this was my last visit to Kabah; but I have already finished a description of its ruins. Doubtless more lie buried in the woods, and the next visiter, beginning where we left off, if he be at all imbued with interest in this subject, will push his investigations much farther. We were groping in the dark. Since the hour of their desolation and wo came upon them, these buildings had remained unknown. Except the cura Carillo, who first informed us of them, perhaps no white man had wandered through their silent chambers. We were the first to throw open the portals of their grave, and they are now for the first time presented to the public.

But I can do little more than state the naked fact of their existence. The cloud which hangs over their history is much darker than that resting over the ruins of Uxmal. I can only say of them that they lie on the common lands of the village of Nohcacab. Perhaps they have been known to the Indians from time immemorial; but, as the padrecito told us, until the opening of the camino real to Bolonchen they were utterly unknown to the white inhabitants. This road passed through the ancient city, and discovered the great buildings, overgrown, in some places towering above the tops of the trees. The discovery, however, created not the slightest sensation; the intelligence of it had never reached the capital; and though, ever since the discovery, the great edifices were visible to all who passed along the road, not a white man in the village had ever turned aside to look at them, except the padrecito, who, on the first day of our visit, rode in, but without dismounting, in order to make a report to us. The Indians say of them, as of all the other ruins, that they are the works of the antiguos; but the traditionary character of the city is that of a great place, superior to the other Xlap-pahk scattered over the country, coequal and coexistent with Uxmal; and there is a tradition of a great paved way, made of pure white stone, called in the Maya language Sacbe, leading from Kabah to Uxmal, on which the lords of those places sent messengers to and fro, bearing letters written on the leaves and bark of trees.

At the time of my attack, Mr. Catherwood, Doctor Cabot, and Albino were all down with fever. I had a recurrence the next day, but on the third I was able to move about. The spectacle around was gloomy for sick men. From the long continuance of the rainy season our rooms in the convent were damp, and corn which we kept in one corner for the horses had swelled and sprouted.

[Engraving 49: Charnel House and Convent]

Death was all around us. Anciently this country was so healthy that Torquemada says, "Men die of pure old age, for there are none of those infirmities that exist in other lands; and if there are slight infirmities, the heat destroys them, and so there is no need of a physician there;" but the times are much better for physicians now, and Doctor Cabot, if he had been able to attend to it, might have entered into an extensive gratuitous practice. Adjoining the front of the church, and connecting with the convent, was a great charnel-house, along the wall of which was a row of skulls. At the top of a pillar forming the abutment of the wall of the staircase was a large vase piled full, and the cross was surmounted with them. Within the enclosure was a promiscuous assemblage of skulls and bones several feet deep. Along the wall, hanging by cords, were the bones and skulls of individuals in boxes and baskets, or tied up in cloths, with names written upon them, and, as at Ticul, there were the fragments of dresses, while some of the skulls had still adhering to them the long black hair of women.

The floor of the church was interspersed with long patches of cement, which covered graves, and near one of the altars was a box with a glass case, within which were the bones of a woman, the wife of a lively old gentleman whom we were in the habit of seeing every day. They were clean and bright as if polished, with the skull and cross-bones in front, the legs and arms laid on the bottom, and the ribs disposed regularly in order, one above the other, as in life, having been so arranged by the husband himself; a strange attention, as it seemed, to a deceased wife. At the side of the case was a black board, containing a poetical inscription (in Spanish) written by him.

"Stop, mortal! Look at yourself in this mirror, And in its pale reflection Behold your end! This eclipsed crystal Had splendour and brilliancy; But the dreadful blow Of a fatal destiny Fell upon Manuela Carillo.

"Born in Nohcacab in the year 1789, married at the same village to Victoriano Machado in 1808, and died on the first of August, 1833, after a union of 25 years, and in the forty-fourth of her age. He implores your pious prayers."

The widowed husband wrote several stanzas more, but could not get them on the black board; and made copies for private distribution, one of which is in my hands.

[Engraving 50: Skull]

Near this were the bones of a brother of our friend the cura of Ticul and those of a child, and in the choir of the church, in the embrazure of a large window, were rows of skulls, all labelled on the forehead, and containing startling inscriptions. I took up one, and staring me in the face were the words, "Soy Pedro Moreno: un Ave Maria y un Padre nuestro por Dios, hermano." "I am Peter Moreno: an Ave Maria and Paternoster for God's sake, brother." Another said, "I am Apolono Balche: a Paternoster and an Ave Maria for God's sake, brother." This was an old schoolmaster of the padrecito, who had died but two years before.

The padrecito handed me another, which said, "I am Bartola Arana: a Paternoster," &c. This was the skull of a Spanish lady whom he had known, young and beautiful, but it could not be distinguished from that of the oldest and ugliest Indian woman. "I am Anizetta Bib," was that of a pretty young Indian girl whom he had married, and who died but a year afterward. I took them all up one by one; the padrecito knew them all; one was young, another old; one rich, another poor; one ugly, and another beautiful; but here they were all alike. Every skull bore the name of its owner, and all begged a prayer.

One said, "I am Richard Joseph de la Merced Truxeque and Arana, who died the twenty-ninth of April of the year 1838, and I am enjoying the kingdom of God forever." This was the skull of a child, which, dying without sin, had ascended to heaven, and needed not the prayers of man.

In one corner was a mourning box, painted black, with a white border, containing the skull of an uncle of the padrecito. On it was written in Spanish, "In this box is enclosed the skull of Friar Vicente Ortigon, who died in the village of Cohul in the year 1820. I beseech thee, pious and charitable reader, to intercede with God for his soul, repeating an Ave Maria and a Paternoster, that he may be released from purgatory, if he should be there, and may go to enjoy the kingdom of heaven. Whoever the reader may be, God will reward his charity. 26th of July, 1837." The writing bore the name of Juana Hernandez, the mother of the deceased, an old lady then living in the house of the mother of the padrecito.

Accustomed as we were to hold sacred the bones of the dead, the slightest memorial of a departed friend accidentally presented to view bringing with it a shade of sadness, such an exhibition grated harshly upon the feelings. I asked the padrecito why these skulls were not permitted to rest in peace, and he answered, what is perhaps but too true, that in the grave they are forgotten; but when dug up and placed in sight with labels on them, they remind the living of their former existence, of their uncertain state--that their souls may be in purgatory--and appeal to their friends, as with voices from the grave, to pray for them, and have masses said for their souls. It is for this reason, and not from any feeling of wantonness or disrespect, that the skulls of the dead are thus exposed all over the country. On the second of November, at the celebration of the fete in commemoration _de los fieles difuntos_ all these skulls are brought together and put into the tumulo, a sort of bier hung with black and lighted by blessed candles, and grand mass is said for their souls.

In the afternoon the padrecito passed our door in his robes, and, looking in, as he usually did, said, "Voy a buscar un muerto," "I am going for a corpse." The platform of the church was the campo santo; every day the grave-digger was at his work, and soon after the padrecito left us we heard the chant heralding the funeral procession. I went out, and saw it coming up the steps, the padrecito leading it and chanting the funeral service. The corpse was brought into the church, and, the service over, it was borne to the grave. The sacristans were so intoxicated that they let it fall in with its neck twisted. The padrecito sprinkled it with holy water, and, the chant over, went away. The Indians around the grave looked at me with an expression of face I could not understand. They had told the padrecito that we had brought death into the village. In a spirit of conciliation I smiled at a woman near me, and she answered with a laugh. I carried my smile slowly around the whole circle; as my eyes met theirs, all burst into a laugh, and while the body lay uncovered and distorted in the grave I went away. With these people death is merely one of the accidents of life. "Voy a descansar," "I am going to rest," "Mis trabajos son acabados," "My labours are ended," are the words of the Indian as he lies down to die; but to the stranger in that country death is the king of terrors.

In the mean time pleasure was treading lightly upon the heels of death. The fiesta of Santo Cristo del Amor was still going on, and it was to conclude the next day with a baile de dia, or ball by daylight, at the place where it began, in the house of the patron. We were busy in making preparations for our departure from Nohcacab, and, though strongly solicited, I was the only one of our party able to attend. Early in the morning the saint was in its place at one end of the room, the altar was adorned with fresh flowers, and the arbour for dancing was covered with palm leaves to protect it from the sun. Under a shed in the yard was a crowd of Indian women making tortillas, and preparing dishes of various kinds for a general village feast. At twelve o'clock the ball began, a little before two the padrecito disappeared from my side, and soon after the ball broke up, and all moved toward the house. When I entered, the padrecito was in his robes before the image of the saint, singing a salve. The Indian sexton was perfuming it with incense, and the dancers were all on their knees before it, each with a lighted candle in her hand. This over, came the procession de las velas, or of the candles. The cross led the way; then the figure of the saint, a drunken Indian sexton perfuming it with incense. The padrecito, in taking his place behind it, took my arm and carried me along; the patron of the saint supported me on the other side. We were the only men in the procession. An irregular troop of women followed, all in their ball dresses, and bearing long lighted candles. Moving on to the church, we restored the saint to his altar, and set up the candles in rough wooden tripods, to be ready for grand mass the next morning. At this time a discharge of rockets was heard without, and going out, I saw another strange procession. We had all the women; this was composed entirely of men, and might have passed for a jubilee over the downfall of temperance. Nearly all were more than half intoxicated; and I noticed that some who had kept sober during the whole of the fiesta were overtaken at last. The procession was preceded by files of them in couples, each carrying two plates, for the purpose of receiving some of the dishes provided by the bounty of the patron. Next came, borne on barrows on the shoulders of Indians, two long, ugly boxes, the emblems of the custody and property of the saint, one of them being filled with wax received as offerings, ropes for the fireworks, and other property belonging to the saint, which were about being carried to the house of the person now entitled to their custody; and the other had contained these things, and was to remain with its present keeper as a sort of holy heirloom. Behind these, also on the shoulders of Indians, were two men, sitting side by side in large arm-chairs, with scarfs around their necks, and holding on desperately to the arms of the chairs, with an expression of face that seemed to indicate a consciousness that their elevation above their fellow-citizens was precarious, and of uncertain duration, for their Indian carriers were reeling and staggering under their load and agua ardiente. These were the hermanos de la misa, or brothers of the mass, the last incumbent of the office of the keeper of the box and his successor, to whom it was to be delivered over. Moving on with uproarious noise and confusion, they were set down under the corridor of the quartel.

In the mean time our procession of women from the church had arrived, the musicians took their places under the corridor, and preparations were immediately made for another dance. Cocom, who had acted as our guide to Nohpat, and had repaired the locks and keys of our boxes, was master of ceremonies; and the first dance over, two Mestiza girls commenced a song. The whole village seemed given up to the pleasure of the moment; there were features to offend the sight and taste, but there were pretty women prettily dressed; in all there was an air of abandonment and freedom from care that enlisted sympathetic feelings; and as the padrecito and myself returned to the convent, the chorus reached us on the steps, soft and sweet from the blending of women's voices, and seeming to spring from the bottom of every heart,

"Que bonito es el mundo; Lastima es que yo me muera."

"How beautiful is the world; It is a pity that I must die."

APPENDIX. VOL. I.

THERMOMETRICAL OBSERVATIONS.

Temperature of Merida, according to observations taken by the cura Don Eusebio Villamil, for one year, beginning on the 1st of September, 1841, and ending on the 31st of August, 1842. The observations were taken with a Fahrenheit thermometer at six in the morning, midday, and six in the evening. The thermometer stood in the shade, in an apartment well ventilated.

SEPTEMBER, 1842. | OCTOBER. Days. Morn. Noon. Even. | Days. Morn. Noon. Even. 1, 80 deg. 84 deg. 84 deg. | 1, 83 deg. 86 deg. 85 deg. 2, 80 deg. 84 deg. 83 deg. | 2, 83 deg. 86 deg. 85 deg. 3, 80 deg. 84 deg. 83 deg. | 3, 83 deg. 85 deg. 83 deg. 4, 80 deg. 84 deg. 82 deg. | 4, 81 deg. 84 deg. 82 deg. 5, 80 deg. 84 deg. 83 deg. | 5, 81 deg. 84 deg. 83 deg. 6, 81 deg. 85 deg. 84 deg. | 6, 81 deg. 84 deg. 82 deg. 7, 81 deg. 84 deg. 82 deg. | 7, 81 deg. 84 deg. 82 deg. 8, 81 deg. 86 deg. 85 deg. | 8, 81 deg. 84 deg. 82 deg. 9, 81 deg. 85 deg. 84 deg. | 9, 80 deg. 84 deg. 82 deg. 10, 82 deg. 85 deg. 85 deg. | 10, 80 deg. 84 deg. 83 deg. 11, 83 deg. 85 deg. 84 deg. | 11, 80 deg. 85 deg. 84 deg. 12, 82 deg. 85 deg. 84 deg. | 12, 82 deg. 85 deg. 84 deg. 13, 82 deg. 85 deg. 85 deg. | 13, 80 deg. 84 deg. 84 deg. 14, 82 deg. 86 deg. 85 deg. | 14, 80 deg. 84 deg. 84 deg. 15, 82 deg. 86 deg. 85 deg. | 15, 81 deg. 84 deg. 84 deg. 16, 83 deg. 86 deg. 85 deg. | 16, 81 deg. 84 deg. 83 deg. 17, 83 deg. 85 deg. 84 deg. | 17, 80 deg. 83 deg. 83 deg. 18, 83 deg. 85 deg. 84 deg. | 18, 81 deg. 83 deg. 83 deg. 19, 83 deg. 85 deg. 84 deg. | 19, 81 deg. 84 deg. 84 deg. 20, 84 deg. 86 deg. 85 deg. | 20, 82 deg. 83 deg. 81 deg. 21, 84 deg. 86 deg. 86 deg. | 21, 80 deg. 81 deg. 80 deg. 22, 84 deg. 86 deg. 84 deg. | 22, 78 deg. 80 deg. 78 deg. 23, 84 deg. 86 deg. 86 deg. | 23, 76 deg. 78 deg. 78 deg. 24, 84 deg. 85 deg. 83 deg. | 24, 76 deg. 78 deg. 78 deg. 25, 80 deg. 84 deg. 83 deg. | 25, 76 deg. 76 deg. 76 deg. 26, 80 deg. 85 deg. 83 deg. | 26, 74 deg. 76 deg. 76 deg. 27, 81 deg. 85 deg. 83 deg. | 27, 74 deg. 78 deg. 78 deg. 28, 82 deg. 85 deg. 84 deg. | 28, 76 deg. 80 deg. 79 deg. 29, 82 deg. 86 deg. 86 deg. | 29, 77 deg. 81 deg. 80 deg. 30, 83 deg. 86 deg. 85 deg. | 30, 78 deg. 81 deg. 81 deg. | 31, 81 deg. 82 deg. 82 deg.

NOVEMBER | DECEMBER. Days. Morn. Noon. Even. | Days. Morn. Noon. Even. 1, 82 deg. 83 deg. 82 deg. | 1, 72 deg. 74 deg. 74 deg. 2, 80 deg. 82 deg. 81 deg. | 2, 73 deg. 77 deg. 77 deg. 3, 78 deg. 80 deg. 80 deg. | 3, 73 deg. 79 deg. 79 deg. 4, 80 deg. 77 deg. 77 deg. | 4, 78 deg. 79 deg. 79 deg. 5, 77 deg. 78 deg. 78 deg. | 5, 75 deg. 76 deg. 75 deg. 6, 74 deg. 77 deg. 76 deg. | 6, 72 deg. 74 deg. 74 deg. 7, 74 deg. 76 deg. 76 deg. | 7, 72 deg. 74 deg. 74 deg. 8, 75 deg. 78 deg. 78 deg. | 8, 71 deg. 74 deg. 74 deg. 9, 75 deg. 78 deg. 78 deg. | 9, 70 deg. 74 deg. 74 deg. 10, 74 deg. 79 deg. 79 deg. | 10, 74 deg. 78 deg. 78 deg. 11, 76 deg. 79 deg. 79 deg. | 11, 76 deg. 78 deg. 78 deg. 12, 77 deg. 80 deg. 80 deg. | 12, 74 deg. 77 deg. 77 deg. 13, 77 deg. 80 deg. 80 deg. | 13, 74 deg. 78 deg. 77 deg. 14, 80 deg. 80 deg. 80 deg. | 14, 73 deg. 78 deg. 78 deg. 15, 78 deg. 79 deg. 79 deg. | 15, 75 deg. 79 deg. 79 deg. 16, 74 deg. 78 deg. 78 deg. | 16, 76 deg. 78 deg. 77 deg. 17, 74 deg. 78 deg. 78 deg. | 17, 75 deg. 75 deg. 75 deg. 18, 72 deg. 77 deg. 77 deg. | 18, 71 deg. 74 deg. 74 deg. 19, 73 deg. 79 deg. 79 deg. | 19, 65 deg. 73 deg. 75 deg. 20, 75 deg. 79 deg. 79 deg. | 20, 68 deg. 74 deg. 74 deg. 21, 78 deg. 82 deg. 82 deg. | 21, 70 deg. 76 deg. 76 deg. 22, 80 deg. 83 deg. 82 deg. | 22, 72 deg. 88 deg. 78 deg. 23, 80 deg. 84 deg. 83 deg. | 23, 74 deg. 78 deg. 78 deg. 24, 79 deg. 82 deg. 82 deg. | 24, 76 deg. 77 deg. 77 deg. 25, 80 deg. 83 deg. 83 deg. | 25, 75 deg. 77 deg. 76 deg. 26, 79 deg. 82 deg. 80 deg. | 26, 75 deg. 78 deg. 77 deg. 27, 79 deg. 78 deg. 78 deg. | 27, 74 deg. 79 deg. 78 deg. 28, 78 deg. 76 deg. 75 deg. | 28, 76 deg. 79 deg. 78 deg. 29, 73 deg. 73 deg. 74 deg. | 29, 76 deg. 78 deg. 78 deg. 30, 73 deg. 74 deg. 74 deg. | 30, 76 deg. 77 deg. 76 deg. | 31, 76 deg. 78 deg. 78 deg.

JANUARY, 1842. | FEBRUARY. Days. Morn. Noon. Even. | Days. Morn. Noon. Even. 1, 75 deg. 78 deg. 77 deg. | 1, 75 deg. 78 deg. 78 deg. 2, 75 deg. 77 deg. 77 deg. | 2, 74 deg. 80 deg. 80 deg. 3, 76 deg. 76 deg. 76 deg. | 3, 76 deg. 81 deg. 81 deg. 4, 74 deg. 78 deg. 77 deg. | 4, 76 deg. 80 deg. 79 deg. 5, 74 deg. 78 deg. 78 deg. | 5, 77 deg. 80 deg. 79 deg. 6, 74 deg. 78 deg. 78 deg. | 6, 76 deg. 80 deg. 80 deg. 7, 74 deg. 78 deg. 78 deg. | 7, 76 deg. 80 deg. 80 deg. 8, 74 deg. 78 deg. 77 deg. | 8, 76 deg. 74 deg. 74 deg. 9, 74 deg. 77 deg. 76 deg. | 9, 73 deg. 74 deg. 74 deg. 10, 74 deg. 77 deg. 76 deg. | 10, 71 deg. 76 deg. 76 deg. 11, 73 deg. 78 deg. 77 deg. | 11, 74 deg. 79 deg. 78 deg. 12, 74 deg. 78 deg. 77 deg. | 12, 74 deg. 80 deg. 79 deg. 13, 74 deg. 77 deg. 76 deg. | 13, 76 deg. 80 deg. 79 deg. 14, 73 deg. 78 deg. 77 deg. | 14, 77 deg. 80 deg. 79 deg. 15, 74 deg. 77 deg. 76 deg. | 15, 77 deg. 80 deg. 80 deg. 16, 74 deg. 76 deg. 76 deg. | 16, 78 deg. 76 deg. 76 deg. 17, 73 deg. 76 deg. 75 deg. | 17, 72 deg. 76 deg. 76 deg. 18, 73 deg. 76 deg. 75 deg. | 18, 75 deg. 79 deg. 79 deg. 19, 70 deg. 76 deg. 76 deg. | 19, 76 deg. 79 deg. 78 deg. 20, 73 deg. 76 deg. 76 deg. | 20, 77 deg. 80 deg. 80 deg. 21, 72 deg. 72 deg. 72 deg. | 21, 78 deg. 76 deg. 75 deg. 22, 70 deg. 72 deg. 72 deg. | 22, 73 deg. 74 deg. 74 deg. 23, 68 deg. 72 deg. 72 deg. | 23, 70 deg. 74 deg. 72 deg. 24, 68 deg. 73 deg. 72 deg. | 24, 69 deg. 78 deg. 76 deg. 25, 69 deg. 74 deg. 74 deg. | 25, 71 deg. 77 deg. 77 deg. 26, 72 deg. 78 deg. 77 deg. | 26, 74 deg. 78 deg. 78 deg. 27, 73 deg. 76 deg. 76 deg. | 27, 76 deg. 81 deg. 81 deg. 28, 73 deg. 76 deg. 77 deg. | 28, 77 deg. 81 deg. 81 deg. 29, 74 deg. 78 deg. 78 deg. | 30, 74 deg. 79 deg. 79 deg. | 31, 74 deg. 80 deg. 80 deg. |

MARCH. | APRIL. Days. Morn. Noon. Even. | Days. Morn. Noon. Even. 1, 78 deg. 82 deg. 82 deg. | 1, 78 deg. 83 deg. 80 deg. 2, 78 deg. 83 deg. 82 deg. | 2, 76 deg. 80 deg. 82 deg. 3, 78 deg. 83 deg. 82 deg. | 3, 77 deg. 83 deg. 82 deg. 4, 78 deg. 83 deg. 82 deg. | 4, 78 deg. 84 deg. 84 deg. 5, 78 deg. 84 deg. 84 deg. | 5, 78 deg. 84 deg. 84 deg. 6, 78 deg. 84 deg. 84 deg. | 6, 79 deg. 86 deg. 84 deg. 7, 78 deg. 85 deg. 84 deg. | 7, 79 deg. 84 deg. 84 deg. 8, 78 deg. 84 deg. 82 deg. | 8, 79 deg. 84 deg. 84 deg. 9, 77 deg. 82 deg. 84 deg. | 9, 81 deg. 85 deg. 84 deg. 10, 76 deg. 84 deg. 84 deg. | 10, 77 deg. 84 deg. 83 deg. 11, 78 deg. 84 deg. 84 deg. | 11, 79 deg. 85 deg. 84 deg. 12, 78 deg. 84 deg. 83 deg. | 12, 78 deg. 85 deg. 83 deg. 13, 76 deg. 84 deg. 83 deg. | 13, 78 deg. 84 deg. 83 deg. 14, 79 deg. 84 deg. 81 deg. | 14, 77 deg. 84 deg. 83 deg. 15, 78 deg. 84 deg. 81 deg. | 15, 79 deg. 84 deg. 83 deg. 16, 78 deg. 81 deg. 80 deg. | 16, 80 deg. 85 deg. 84 deg. 17, 77 deg. 82 deg. 80 deg. | 17, 81 deg. 84 deg. 84 deg. 18, 76 deg. 83 deg. 82 deg. | 18, 80 deg. 84 deg. 84 deg. 19, 76 deg. 81 deg. 81 deg. | 19, 79 deg. 83 deg. 82 deg. 20, 76 deg. 81 deg. 80 deg. | 20, 78 deg. 84 deg. 82 deg. 21, 75 deg. 80 deg. 80 deg. | 21, 78 deg. 84 deg. 83 deg. 22, 76 deg. 81 deg. 80 deg. | 22, 79 deg. 83 deg. 82 deg. 23, 76 deg. 82 deg. 81 deg. | 23, 77 deg. 83 deg. 82 deg. 24, 76 deg. 82 deg. 81 deg. | 24, 78 deg. 84 deg. 84 deg. 25, 76 deg. 82 deg. 81 deg. | 25, 80 deg. 85 deg. 85 deg. 26, 76 deg. 84 deg. 80 deg. | 26, 81 deg. 86 deg. 85 deg. 27, 76 deg. 80 deg. 75 deg. | 27, 84 deg. 83 deg. 82 deg. 28, 76 deg. 82 deg. 80 deg. | 28, 80 deg. 83 deg. 82 deg. 29, 76 deg. 82 deg. 82 deg. | 29, 78 deg. 84 deg. 84 deg. 30, 78 deg. 83 deg. 82 deg. | 30, 78 deg. 83 deg. 83 deg. 31, 78 deg. 83 deg. 82 deg. |

MAY. | JUNE. Days. Morn. Noon. Even. | Days. Morn. Noon. Even. 1, 79 deg. 84 deg. 84 deg. | 1, 79 deg. 84 deg. 84 deg. 2, 81 deg. 86 deg. 86 deg. | 2, 80 deg. 86 deg. 85 deg. 3, 82 deg. 87 deg. 86 deg. | 3, 81 deg. 86 deg. 86 deg. 4, 83 deg. 86 deg. 83 deg. | 4, 82 deg. 86 deg. 85 deg. 5, 82 deg. 84 deg. 84 deg. | 5, 83 deg. 86 deg. 86 deg. 6, 80 deg. 82 deg. 82 deg. | 6, 84 deg. 87 deg. 87 deg. 7, 79 deg. 81 deg. 80 deg. | 7, 82 deg. 86 deg. 85 deg. 8, 78 deg. 81 deg. 80 deg. | 8, 83 deg. 87 deg. 87 deg. 9, 78 deg. 81 deg. 81 deg. | 9, 87 deg. 86 deg. 85 deg. 10, 76 deg. 83 deg. 81 deg. | 10, 83 deg. 86 deg. 83 deg. 11, 78 deg. 84 deg. 82 deg. | 11, 81 deg. 86 deg. 85 deg. 12, 78 deg. 84 deg. 83 deg. | 12, 82 deg. 86 deg. 85 deg. 13, 80 deg. 85 deg. 83 deg. | 13, 84 deg. 86 deg. 86 deg. 14, 80 deg. 85 deg. 83 deg. | 14, 84 deg. 87 deg. 86 deg. 15, 79 deg. 85 deg. 84 deg. | 15, 85 deg. 88 deg. 88 deg. 16, 79 deg. 84 deg. 84 deg. | 16, 85 deg. 88 deg. 84 deg. 17, 79 deg. 85 deg. 85 deg. | 17, 84 deg. 87 deg. 86 deg. 18, 79 deg. 86 deg. 86 deg. | 18, 84 deg. 88 deg. 88 deg. 19, 80 deg. 86 deg. 86 deg. | 19, 84 deg. 88 deg. 88 deg. 20, 81 deg. 86 deg. 85 deg. | 20, 84 deg. 88 deg. 87 deg. 21, 82 deg. 86 deg. 85 deg. | 21, 84 deg. 88 deg. 87 deg. 22, 82 deg. 86 deg. 85 deg. | 22, 83 deg. 88 deg. 88 deg. 23, 82 deg. 86 deg. 86 deg. | 23, 82 deg. 88 deg. 86 deg. 24, 81 deg. 86 deg. 86 deg. | 24, 82 deg. 89 deg. 86 deg. 25, 82 deg. 86 deg. 85 deg. | 25, 83 deg. 88 deg. 86 deg. 26, 82 deg. 84 deg. 82 deg. | 26, 82 deg. 88 deg. 86 deg. 27, 82 deg. 83 deg. 81 deg. | 27, 82 deg. 88 deg. 86 deg. 28, 80 deg. 84 deg. 80 deg. | 28, 82 deg. 88 deg. 85 deg. 29, 80 deg. 83 deg. 80 deg. | 29, 82 deg. 86 deg. 85 deg. 30, 80 deg. 83 deg. 81 deg. | 30, 82 deg. 88 deg. 85 deg. 31, 80 deg. 84 deg. 83 deg. |

JULY. | AUGUST. Days. Morn. Noon. Even. | Days. Morn. Noon. Even. 1, 83 deg. 86 deg. 84 deg. | 1, 83 deg. 88 deg. 86 deg. 2, 83 deg. 86 deg. 84 deg. | 2, 82 deg. 87 deg. 86 deg. 3, 82 deg. 86 deg. 84 deg. | 3, 84 deg. 87 deg. 86 deg. 4, 82 deg. 86 deg. 85 deg. | 4, 84 deg. 87 deg. 86 deg. 5, 82 deg. 86 deg. 83 deg. | 5, 83 deg. 87 deg. 86 deg. 6, 81 deg. 86 deg. 86 deg. | 6, 82 deg. 86 deg. 85 deg. 7, 82 deg. 88 deg. 86 deg. | 7, 82 deg. 86 deg. 86 deg. 8, 82 deg. 86 deg. 85 deg. | 8, 82 deg. 87 deg. 86 deg. 9, 81 deg. 86 deg. 85 deg. | 9, 83 deg. 88 deg. 86 deg. 10, 81 deg. 84 deg. 82 deg. | 10, 83 deg. 88 deg. 87 deg. 11, 80 deg. 82 deg. 81 deg. | 11, 84 deg. 88 deg. 82 deg. 12, 78 deg. 82 deg. 82 deg. | 12, 82 deg. 86 deg. 86 deg. 13, 80 deg. 84 deg. 83 deg. | 13, 83 deg. 86 deg. 86 deg. 14, 79 deg. 86 deg. 85 deg. | 14, 82 deg. 87 deg. 85 deg. 15, 82 deg. 87 deg. 85 deg. | 15, 83 deg. 86 deg. 83 deg. 16, 82 deg. 86 deg. 86 deg. | 16, 82 deg. 86 deg. 83 deg. 17, 82 deg. 86 deg. 86 deg. | 17, 81 deg. 85 deg. 84 deg. 18, 81 deg. 85 deg. 83 deg. | 18, 81 deg. 86 deg. 85 deg. 19, 81 deg. 85 deg. 83 deg. | 19, 80 deg. 86 deg. 84 deg. 20, 81 deg. 85 deg. 82 deg. | 20, 82 deg. 86 deg. 86 deg. 21, 80 deg. 85 deg. 82 deg. | 21, 82 deg. 86 deg. 86 deg. 22, 80 deg. 85 deg. 82 deg. | 22, 82 deg. 86 deg. 84 deg. 23, 80 deg. 85 deg. 82 deg. | 23, 81 deg. 86 deg. 86 deg. 24, 81 deg. 86 deg. 85 deg. | 24, 82 deg. 86 deg. 86 deg. 25, 82 deg. 87 deg. 85 deg. | 25, 83 deg. 87 deg. 86 deg. 26, 81 deg. 86 deg. 84 deg. | 26, 84 deg. 87 deg. 86 deg. 27, 82 deg. 87 deg. 86 deg. | 27, 82 deg. 87 deg. 86 deg. 28, 83 deg. 87 deg. 86 deg. | 28, 80 deg. 85 deg. 85 deg. 29, 83 deg. 86 deg. 86 deg. | 29, 80 deg. 86 deg. 86 deg. 30, 83 deg. 88 deg. 86 deg. | 30, 81 deg. 86 deg. 86 deg. 31, 83 deg. 87 deg. 86 deg. | 31, 82 deg. 86 deg. 86 deg.

TABLE OF STATISTICS OF YUCATAN. -------------------------|--------------------------|---------|-------- Districts. | Principal Places |Parishes |Villages | | |annexed -------------------------|--------------------------|---------|-------- Capital | Merida | 4 | 5 Campeachy | City of Campeachy | 2 | " Lerma | Village of Lerma | 3 | 8 Valladolid | City of Valladolid | 11 | 17 Coast | City of Izamal | 16 | 27 The Upper Highlands | City of Tekax | 9 | 7 The Lower Highlands | Village of Teabo | 8 | 5 The Upper Royal Road | Town of Jequelchakan | 6 | 11 The Lower Royal Road | Village of Maxcanu | 5 | 7 The Upper "Beneficios" | Village of Ichmul | 7 | 15 The Lower "Beneficios" | Village of Sotuta | 6 | 16 Tizimin | Village of Tizimin | 7 | 18 Island of Carmen | Town of Carmen | 2 | 1 Seiba-playa | Village of Seiba-playa | 3 | 6 Bacalar | Town of Bacalar | 2 | " ----------------------------------------------------------------------- Total | 15 | 91 | 143 -----------------------------------------------------------------------

TABLE OF STATISTICS OF YUCATAN. (CONT'D) -------------------------|----------------|------------| Districts. | Distance from | Population | | the Capital-- | | | Leagues | | -------------------------|----------------|------------| Capital | | 37,801 | Campeachy | 36 | 19,600 | Lerma | 37 | 10,567 | Valladolid | 36 | 63,164 | Coast | 15 | 78,846 | The Upper Highlands | 25 | 60,776 | The Lower Highlands | 17 | 42,188 | The Upper Royal Road | 26 | 54,447 | The Lower Royal Road | 14 | 41,726 | The Upper "Beneficios" | 39 | 66,680 | The Lower "Beneficios" | 22 | 49,443 | Tizimin | 41 | 37,168 | Island of Carmen | 80 | 4,364 | Seiba-playa | 42 | 8,183 | Bacalar | 88 | 3,986 | -------------------------------------------------------- Total | 578,939 | --------------------------------------------------------

TABLE OF STATISTICS OF YUCATAN. (CONCLUDED) -------------------------|-------------------------------------------- Districts. | PRODUCTIONS -------------------------|-------------------------------------------- Capital | Horned cattle horses, mules, tallow, jerked | beef, leather, salt, gypsum, hemp, raw | and manufactured, straw hats, guitars, | and extract of logwood. | Campeachy | Salt, logwood, rice, sugar, and marble of | good quality.

POPULATION OF YUCATAN.

Statement showing the number of inhabitants in the five departments into which the state is divided, distinguishing the sexes; taken from the census made by order of the government on the 8th of April, 1841.

|------------------|----------|----------|-----------| |Departments | Men. | Women. | Total. | |----------------------------------------|-----------| |Merida | 48,606 | 58,663 | 107,269 | |Izamal | 32,915 | 37,933 | 70,848 | |Tekax | 58,127 | 64,697 | 122,824 | |Valladolid | 45,353 | 46,926 | 92,279 | |Campeachy | 39,017 | 40,639 | 79,656 | | |----------|----------|-----------| | | | | 472,876 | |------------------|----------|----------|-----------|

NOTE.--"This census is probably not very exact, because, having continually the fear of new contributions, and detesting military service, every one reduces as far as possible the number of his family in the lists prepared for the census. It appears to me that the total population of Yucatan may be fixed at 525,000 souls."--P. De R.

"The best information I have been enabled to obtain goes to show that the population of the state cannot fall short of 600,000 souls."--J. B. Jr.

* * * * *

SYSTEM ADOPTED BY THE ANCIENT BUILDERS OF YUCATAN IN COVERING THEIR ROOMS WITH STONE ROOFS.

The engraving No. 1 represents the arch referred to in the description of the Monjas at Uxmal; and as the stones are not quite horizontal, but stand nearly at right angles to the line of the arch, it shows how near an approach was made to the real principle on which the arch is constructed.

[Engraving 51: Triangular Arch] Throughout every part of Central America, Chiapas, and Yucatan, the same method is to be traced with slight modifications. The stones forming the side walls are made to overlap each other until the walls almost meet above, and then the narrow ceilings are covered with a layer of flat stones. In every case the stones were laid in horizontal layers, the principle of constructing arches, as understood by us, being unknown to the aboriginal builders. This readily accounts for the extreme narrowness of all their rooms, the widest not exceeding twenty feet, and the width more frequently being only from six to ten feet. In a few cases the covering stone is wanting, and the two sides meet so as to form a sharp angle. At Palenque the builders did not cut the edges of the stones, so as to form an even surface, their practice differing in this respect from that adopted in Yucatan, where in every instance the sides of the arch are made perfectly straight, or have a slight curve, with the inner surfaces smooth.

It may now be interesting to inquire if any similarity exists between the American method and those observed among the nations of antiquity in Europe and Asia. A true arch is formed of a series of wedge-like stones or of bricks, supporting each other, and all bound firmly together by the pressure of the centre one upon them, which latter is therefore distinguished by the name of keystone.

It would seem that the arch, as thus defined, and as used by the Romans, was not known to the Greeks in the early periods of their history, otherwise a language so copious as theirs, and of such ready application, would not have wanted a name properly Greek by which to distinguish it. The use of both arches and vaults appears, however, to have existed in Greece previous to the Roman conquest, though not to have been in general practice. And the former made use of a contrivance, even before the Trojan war, by which they were enabled to gain all the advantages of our archway in making corridors or hollow galleries, and which, in appearance, resembled the pointed arch, such as is now termed Gothic. This was effected by cutting away the superincumbent stones at an angle of about 45 deg. with the horizon.

Of the different forms and curves of arches now in use, the only one adopted by the Romans was the semicircle; and the use of this constitutes one leading distinction between Greek and Roman architecture, for by its application the Romans were enabled to execute works of far bolder construction than those of the Greeks: to erect bridges and aquaeducts, and the most durable and massive structures of brick. On the antiquity of the arch among the Egyptians, Mr. Wilkinson has the following remarks: "There is reason to believe that some of the chambers in the pavilion of Remeses III., at Medeenet Haboo, were arched with stone, since the devices on the upper part of their walls show that the fallen roofs had this form. At Saggara, a stone arch still exists of the time of the second Psamaticus, and, consequently, erected six hundred years before our era; nor can any one, who sees the style of its construction, for one moment doubt that the Egyptians had been long accustomed to the erection of stone vaults. It is highly probable that the small quantity of wood in Egypt, and the consequent expense of this kind of roofing, led to the invention of the arch. It was evidently used in their tombs as early as the commencement of the eighteenth dynasty, or about the year 1540 B.C.; and, judging from some of the drawings at Beni Hassan, it seems to have been known in the time of the first Osirtasen, whom I suppose to have been contemporary with Joseph."--_Manners and Customs of the Anc. Egyptians_, vol. ii., p. 116, 117, 1st series.

The entrance to the great Pyramid at Gizeh is somewhat similar in form to the arches found in Yucatan; it consists of two immense granite stones of immense size, meeting in a point and forming a sharp angle.

[Figure: Stone Arch at Gizeh.]

Of the accompanying plates, No. 2 represents the arches in the walls of Tiryns, copied from Sir W. Gell's Argolis; No. 3, an arch (called Cyclopean) at Arpino, in the Neapolitan Territory; No. 4, the most common form of arch used by the ancient American builders. A striking resemblance will doubtless be observed, indeed, they may almost be considered identical; and it may be added, that at Medeenet Haboo, which forms a part of the ancient Egyptian Thebes, a similar contrivance was observed by Mr. Catherwood. From this it will appear that the true principles of the arch were not understood by the ancient Egyptians, Greeks, or Etruscans, or by the American builders. It might be supposed that a coincidence of this strongly-marked character would go far to establish an ancient connexion between all these people; but, without denying that such may have been the case, the probabilities are greatly the other way.

[Engraving 52: Gothic Arch]

[Engraving 53: Cyclopean Arch]

This most simple mode of covering over a void space with stone, when single blocks of sufficient size could not be employed, would suggest itself to the most barbarous as well as to the most refined people. Indeed, in a mound lately opened in the Ohio Valley, two circular chambers were discovered, and are still preserved, the walls being made of logs, and the roofs formed by overlapping stones rising to a point, on precisely the same plan as the Treasury of Atreus at Mycenae, and the chamber at Orchomenus, built by Minyas, king of B[oe]otia. No inference as to common origin or international communication can with safety be drawn from such coincidences, or from any supposed coincidence between the pyramidal structures of this Continent and those of Egypt, for no agreement exists, except that both are called pyramids.

[Engraving 54: Arch used by the ancient American Builders]

In the Egyptian Pyramids the sides are of equal lengths, and, with one exception (Saccara), composed of straight lines, which is not the case with any pyramid of the American Continent. The sides are never equal, are frequently composed of curves and straight lines, and in no instance form a sharp apex.

* * * * *

VESTIGIA PHALLICAE RELIGIONIS PROUT QUIBUSDAM MONUMENTIS AMERICANIS INDICANTUR.--(_Vid. tom._ i., _pag._ 181.)

Haec monumenta ex undecim Phallis constant, omnibus plus minusve fractis, undique dispersis, atque solo semiobrutis, duoram circiter vel trium pedum mensuram habentibus. Non ea nosmetipsi reperimus neque illis hanc Phallicam naturam attribuimus; nobis autem, has regiones ante pererrantibus, haec eadem monumenta Indi ostenderunt, quodam nomine appellantes lingua ipsorum eandem vim habente, ac supra dedimus. Quibus auditis, haec Phallicae religionis, his etiam in terris, vestigia putanda esse tunc primum judicavimus. Monumenta attamen de quibus huc usque locuti sumus, non, ut bene sciunt eruditi, libidinem denotant, sed potius, quod memoria dignissimum, nostra etiam continente vis genitalis cultum, omnibus paene antiquis Europae Asiaeque nationibus communem, per symbola nota olim viguisse. Quam autem cognationem hic Phalloram cultus his populis cum Americae aboriginibus indicare videatur, non nostrum est, qui visa tantum vel audita litteris mandamus, his paginis exponere.

* * * * *

ANCIENT CHRONOLOGY OF YUCATAN; OR, A TRUE EXPOSITION OF THE METHOD USED BY THE INDIANS FOR COMPUTING TIME.--_Translated from the Manuscript of Dan Juan Pio Perez, Gefe Politico of Peto, Yucatan._

1 deg.. _Origin of the Period of_ 13 _Days_ (_triadecateridas_).

The inhabitants of this peninsula, which, at the time of the arrival of the Spaniards, was called _Mayapan_, and by its first inhabitants or settlers _Chacnouitan_, divided time by calculating it almost in the same manner as their ancestors the Tulteques, differing only in the particular arrangement of their great ages (siglos).

The period of 13 days, resulting from their first chronological combinations, afterward became their sacred number, to which, introducing it ingeniously in their reckonings, they made all those divisions subordinate which they devised to adjust their calendar to the solar course; so that the days, years, and ages were counted by periods of thirteen numbers.

It is very probable that the Indians, before they had corrected their computation, used the lunations (neomenias) to regulate the annual course of the sun, counting (senalando) 26 days for each lunation; which is a little more or less than the time during which the moon is seen above the horizon in each of its revolutions; dividing this period into two of 13 days, which served them as weeks, giving to the first the first 13 days during which the new moon is seen till it is full; and to the second, the other thirteen, during which the moon is decreasing until it cannot be seen by the naked eye.

In the lapse of time, and by constant observations, they obtained a better knowledge of the solar course, perceiving that the 26 days, or two periods of 13 days, did not give a complete lunation, and that the year could not be regulated exactly by lunations, inasmuch as the solar revolutions do not coincide with those of the moon, except at long intervals. Adding this knowledge to more correct principles and data, they finally constructed their calendar in accordance with the course of the principal luminary, preserving always their periods of 13 days, not in order to make them agree with the apparent course of the moon, but to use them as weeks, and for their chronological divisions.

2 deg.. _The Weeks._

It must not be supposed that the weeks of the ancient Indians were similar to ours, that is to say, that they were the revolution of a period of days, each having a particular name: they were only the revolution or successive repetition of thirteen numbers applied in arithmetical progression to the twenty days of the month. The year being composed of 28 weeks and one additional day or number, the course of the years, on account of that excess, followed the arithmetical progression of the thirteen weekly numbers; so that if a year commenced with the number 1, the next would commence with number 2, and so on to the close of the 13 years, which formed an indiction, or week of years, as will be explained hereafter.

3 deg.. _The Month._

"Month" is called in the Yucateco language "U," which means also "the moon;" and this corroborates the presumption that the Indians went on from the computation of lunations to determine the course of the sun, calling the months "moons." But in some manuscripts, the name of _Uinal_ in the singular and _Uinalob_ in the plural is given to the eighteen months which compose the year; applying this comprehensive term to the series, and to each one of the particular names assigned to the twenty days that composed the month.

The day was called _Kin_, "the sun;" and the particular names by which the 20 days composing the month were designated are stated in the following table, in which they are divided into sets of five, for the better understanding of the subsequent explanations.

1st. 2d. 3d. 4th. Kan. Muluc. Gix (Hix) Ca-uac. Chicchan. Oc. Men. Ajau (Ahau). Quimi (Cimi). Chuen. Quib (Cib). Ymix. Manik. Eb. Caban. Yk. Lamat. Been. Edznab. Akbal.

As those names corresponded in number with the days of the month, it followed that, the name of the first day of the year being known, the names of the first days of all the successive months were equally known; and they were distinguished from each other only by adding the number of the week to which they respectively belonged. But the week consisting of thirteen days, the month necessarily consisted of a week and seven days; so that if the month began with the first number of a week, it ended with the seventh number of the week ensuing.

[In order to know the number of the week corresponding with the first day of each month respectively, it is necessary only to know the number of the week with which the year begins, and to add successively seven, but subtracting thirteen whenever the sum of this addition exceeds thirteen, which gives the following series for the first days of the eighteen months: 1, 8, 2 (15-13), 9, 3 (16-13), 10, 4, 11, 5, 12, 6, 13, 7, 1, 8, 2, 9, 3, supposing the first day of the year to be the first day of the week, and generally taking for the first number of the series the number of the week by which the year begins.]

4 deg.. _The Year._

To this day the Indians call the year _Jaab_ or _Haab_, and, while heathens, they commenced it on the 16th of July. It is worthy of notice that their progenitors, having sought to make it begin from the precise day on which the sun returns to the zenith of this peninsula on his way to the southern regions, but being destitute of instruments for their astronomical observations, and guided only by the naked eye, erred only forty-eight hours in advance. That small difference proves that they endeavoured to determine, with the utmost attainable correctness, the day on which the luminary passed the most culminating point of our sphere, and that they were not ignorant of the use of the gnomon in the most tempestuous days of the rainy season.

They divided the year into 18 months, as follows:

1st, Pop, beginning on the 16th of July. 2d, Uoo, beginning on the 5th of August. 3d, Zip, beginning on the 25th of August. 4th, Zodz, beginning on the 14th of September. 5th, Zeec, beginning on the 4th of October. 6th, Xul, beginning on the 24th of October. 7th, Dze-yaxkin, beginning on the 13th of November, 8th, Mol, beginning on the 3d of December. 9th, Dchen, beginning on the 23d of December. 10th, Yaax, beginning on the 12th of January. 11th, Zac, beginning on the 1st of February. 12th, Quej, beginning on the 21st of February, 13th, Mac, beginning on the 13th of March. 14th, Kankin, beginning on the 2d of April. 15th, Moan, beginning on the 22d of April. 16th, Pax, beginning on the 12th of May. 17th, Kayab, beginning on the 1st of June. 18th, Cumku, beginning on the 21st of June.

As the 18 months of 20 days each contained but 360 days, and the common year consists of 365, five supplementary days were added at the end of each year, which made part of no month, and which, for that reason, Neg. Name. Days. they called "days without name," _xona kaba kin_. They called them Year. also _uayab_ or _uayeb Jaab_; which may be interpreted two different ways. The word _uayab_ may be derived from _uay_, which means "bed" or "chamber," presuming that the Indians believed the year to rest during those days; or _uayab_ may equally be derived from another signification of _uay_, viz., to be destroyed, wounded, corroded by the caustic juice of plants, or with ley and other strong liquids. And on this account the Indians feared those days, believing them to be unfortunate, and to carry danger of sudden deaths, plagues, and other misfortunes. For this reason these five days were assigned for the celebration of the feast of the god _Mam_, "grandfather." On the first day they carried him about, and feasted him with great magnificence; on the second they diminished the solemnity; on the third they brought him down from the altar and placed him in the middle of the temple; on the fourth they put him at the threshold or door; and on the fifth, or last day, the ceremony of taking leave (or dismissal) took place, that the new year might commence on the following day, which is the first of the month _Pop_, corresponding with the 16th of July, as appears by the preceding table. The description of the god _Mam_ may be seen in Cogolludo.

The division of the year into 18 months of 20 days would have given only the sum of 360 days; and the first day of the year falling on _Kan_, the last would have fallen on _Akbal_, so as to begin again the next year with the same _Kan_, making all the years alike. But as, in order to complete the year, they added five days, the result was that the year which commenced in _Kan_ ended in _Lamat_, the last of the first series of five days; the ensuing year commenced in _Muluc_, the first of the second series of five days; the third commenced in _Gix_, the first of the third series; and the fourth in _Cauac_ (the first ending in _Akbal_), the last of the fourth series of five days; so that the fifth year again began with _Kan_. It has also been stated that the year consisted of 28 weeks of 13 days each, and of one additional day; so that, if the year commenced with the number one of the week, it ended with the same number, and the ensuing year began with number two; and so on through the thirteen numbers of the week, thus forming, with the four initial days, the week of years, or indiction, of which we shall speak hereafter.

The following is the order of the twenty days in each of the 18 months composing the years formed by the four initial days together with the intercalary or complementary days.

Year beginning Year beginning with the day with the day Year of Year of _Kan_. _Muluc_. _Gix._ _Cauac._

Kan. Muluc. Gix. Cauac. Chicchan. Oc. Men. Ajau. Quimi. Chuen. Quib. Ymix. Manik. Eb. Caban. Yk. Lamat. Ben. Edznab. Akbal. Muluc. Gix. Cauac. Kan. Oc. Men. Ajau. Chicchan. Chuen. Quib. Ymix. Quimi. Eb. Caban. Yk. Manik. Ben. Edznab. Akbal. Lamat. Gix. Cauac. Kan. Muluc. Men. Ajau. Chicchan. Oc. Quib. Ymix. Quimi. Chuen. Caban. Yk. Manik. Eb. Edznab. Akbal. Lamat. Ben. Cauac. Kan. Muluc. Gix. Ajau. Chicchan. Oc. Men. Ymix. Quimi. Chuen. Quib. Yk. Manik. Eb. Caban. Akbal. Lamat. Ben. Edznab. _Intercalary _Intercalary _Intercalary _Intercalary days._ days._ days._ days._ Kan. Muluc. Gix. Cauac. Chicchan. Oc. Men. Ajau. Quimi. Chuen. Quib. Ymix. Manik. Eb. Caban. Yk. Lamat. Ben. Edznab. Akbal.

5 deg.. _The Bissextile._

The connexion between the days or numbers of the week which designate the beginning of the year, and the four initial or first days of the series of five, is so intimate that it is very difficult to intercalate an additional day for the bissextile, without disturbing that correlative order of the initials which is constantly followed in the denomination of the years, and forms their indictions, or weeks. But as the bissextile is necessary to complete the solar course, and as I have not any certain knowledge of the manner in which the Indians effected that addition, I will exhibit the method adopted by the Mexicans, their computation being very analogous to that of Yucatan, which in its origin probably emanated from Mexico.

Veyta asserts, in ch. x. of his "Historia Antigua de Mexico," that the bissextile was made by adding at the end either of the 18 months or of the five supplementary days, a day which was marked with the same hieroglyphic as the one preceding, but with a different number of the week, viz., with the succeeding number. But in each way that numerical order by which the years follow each other till they form the week of years, is disturbed; since the fifth year would thus be designated by the number 6 instead of 5, and the regular order of the years 4 to 6 be thereby interrupted. These interruptions, recurring every fourth year, would render it impossible to preserve that continuous harmony (on which rests the whole system of the Indian computation) between the numbers of the week which designate the ending year and its successor, as shown in the uniform succession of the four initial days.

In order to prevent that inconvenience, it is necessary to suppose that the Indians, whether they intercalated the additional day at the end of the 18 months or after the five supplementary days, did not only give to it the same number and hieroglyphic as to the day immediately preceding, but also designated it by some peculiar sign or number, in order that it might not be confounded with any other.

In a treatise published by Akerman, the opinion is expressed that the Indians, at the end of their cycle of 52 years, added a week of days in lieu of the bissextile days which had been neglected. This method has not the defect of disturbing the numerical order of the years, but that of deranging the series of the four initial days, which, as has been stated, gives designation to the years. It will be seen by the table of indictions, that each cycle consists of four complete weeks of years, formed by series of each one of the four initial signs, each week of years commencing with number one and ending with number thirteen; consequently, if, at the end of each cycle, a week of days be added, the first day of the ensuing year would be the 14th in the series of the 20 days of the month (instead of being the 1st, 6th, 11th, or 16th), thus abandoning the regular series of the four initial days, and substituting others, changing them again at each new cycle.

6 deg.. _Katun, or Cycle._

The Indians made (painted) a small wheel, in which they placed the four hieroglyphics of the initial days, _Kan_ in the east, _Muluc_ in the north, _Gix_ in the west, and _Cauac_ in the south, to be counted in that order. Some suppose that when the fourth year was accomplished, and _Kan_ was again in order, a _Katun_ or lustre of four years, was completed; others, that three revolutions of the wheel, with its four signs, were reckoned, with one (sign) more, which made 13 years, and that this completed the _Katun_; others, again, that the four complete weeks of years, or indictions, constituted the _Katun_; and this is probable. Besides the small wheel aforesaid, they made another great wheel, which they also called _buk xoc_ and in which they placed three revolutions of the four signs of the small wheel, making 12 signs; beginning to count by the first _Kan_, and continuing to reckon all until the fourth naming of the same Kan, which was included, thus making thirteen years, and forming one indiction, or week (of years); the second reckoning began with _Muluc_, ending in the same, which formed the next thirteen; and so on, till they came to Cauac, which formed a Katun.

7 deg.. _Of the Indiction and Cycle of 52 Years, or Katun._

As in the preceding explanations sufficient idea has been given of what constituted the indiction and the cycle of 52 years, called by the Indians _Katun_, the facts are briefly recapitulated here, that the reader may not be fatigued hereafter with new explanations.

1st. The name of indiction is given to each one of the four weeks of years composing the cycle of 52 years.

2d. The American week was formed by the course of 13 numbers, applied indiscriminately to the 20 days of the month.

3d. It has been explained, that as the year was formed of 26 weeks and one day, by this overplus the years succeeded each other, following the correlative order of their numbers up to 13, in order to form a week, or indiction; for if the year had been composed of exactly 28 weeks, the numbers of the new years would never have formed a correlative week, because they would have commenced with the number 1, and finished with 13; by the other method, one year begins with the first, and terminates in the same; the second year commences with the number 2 and also finishes with it; and so on successively, until the 13 are completed.

4d. It has also been explained that the Indians, seeing that 18 months of 20 days did not make up the sum of 365, in order to complete them added five days more; resulting from this, the 20 days were divided into four portions, and the first of each of these, being _Kan_, _Muluc_, _Gix_, and _Cauac_, became initials, forming in turn the beginning of the years by courses of four years, every fifth year commencing again with Kan. But as the weeks were composed of 13 numbers, there were in each week three revolutions of the four initials and one initial more, by this excess of one causing each initial to have its own week: thus the indiction, or week, which began with _Kan_ concluded also with the same _Kan_; so that the next indiction might commence with _Muluc_, the second initial, and in its turn conclude with the same _Muluc_; and so on continually, until each one of the initials had formed its own indiction, or week, and given to it its name; the whole composing 52 years, which is the sum of the four weeks of 13 years each, as may be seen in the following table.

_Order of the years in the cycle of 52, divided into four indictions, or weeks of years, and as the year 1841 happens to be the first of one of these cycles, it is taken as the starting-point._

|----------------|----------------|-----------------|---------------- | 1st indiction | 2d indiction | 3d indiction | 4th indiction |----------------|----------------|-----------------|---------------- |1841 1. Kan. |1854 1. Muluc. |1867, 1. Gix. |1880, 1. Cauac. |1842, 2. Muluc. |1855, 2. Gix. |1868, 2. Cauac. |1881, 2. Kan. | &c. 3. Gix. | &c. 3. Cauac. | &c. 3. Kan. | &c. 3. Muluc. | 4. Cauac. | 4. Kan. | 4. Muluc. | 4. Gix. | 5. Kan. | 5. Muluc. | 5. Gix. | 5. Cauac. | 6. Muluc. | 6. Gix. | 6. Cauac. | 6. Kan. | 7. Gix. | 7. Cauac. | 7. Kan. | 7. Muluc. | 8. Cauac. | 8. Kan. | 8. Muluc. | 8. Gix. | 9. Kan. | 9. Muluc. | 9. Gix. | 9. Cauac. | 10. Muluc. | 10. Gix. | 10. Cauac. | 10. Kan. | 11. Gix. | 11. Cauac. | 11. Kan. | 11. Muluc. | 12. Cauac. | 12. Kan. | 12. Muluc. | 12. Gix. | 13. Kan. | 13. Muluc. | 13. Gix. | 13. Cauac. |----------------|----------------|-----------------|---------------

This period of 52 years was called by the Indians _Katun_, and at its conclusion great feasts were celebrated, and a monument was raised, on which a large stone was placed crosswise, as is signified by the word _Kat-tun_, for a memento and record of the cycles, or _Katunes_, that had elapsed. It should be observed, that until the completion of this period, the initial days of the years did not again fall upon the same numbers of the week; for which reason, by merely citing them, it was at once known what year of that cycle was arrived at; being aided in this by the wheel or table on which the years were engraved in hieroglyphics.

8 deg.. _Of the great Cycle of 312 Years, or Ajau Katunes_.

Besides the cycle of 52 years, or _Katun_, there was another great cycle peculiar to the Yucatecos, who referred to its periods for dating their principal epochs and the most notable events of their history. It contained 13 periods of 24 years each, making together 312 years. Each period, or _Ajau Katun_, was divided into two parts; the first of 20 years, which was included in a square, and therefore called _amaytun_, _lamayte_, or _lamaytun_; and the other of four years, which formed, as it were, a pedestal for the first, and was called _chek oc Katun_, or _lath oc Katun_, which means "stool" or "pedestal." They considered those four years as intercalated; therefore believed them to be unfortunate, and called them _u yail Jaab_, as they did the five supplementary days of the year, to which they likened them.

From this separation of the first 20 years from the last four, arose the erroneous belief that the _Ajaus_ consisted only of 20 years, an error into which almost all have fallen who have written on the subject; but if they had counted the years which compose a period, and noted the positive declarations of the manuscripts that the _Ajaues_ consisted of 24 years divided as above stated, they would not have misled their readers on this point.

It is incontrovertible that those periods, epochs, or ages, took the name of _Ajau Katun_, because they began to be counted from the day _Ajau_, which was the second day of those years that began in Cauac; but as these days and numbers were taken from years which had run their course, the periods of 24 years could never have an arithmetical order, but succeeded each other according to the numbers 13, 11, 9, 7, 5, 3, 1, 12, 10, 8, 6, 4, 2. As the Indians established the number 13 as the first, it is probable that some remarkable event had happened in that year, because, when the Spaniards came to this peninsula, the Indians reckoned then the 8th as the 1st, that being the date at which their ancestors came to settle it; and an Indian writer proposed that they should abandon that order also, and begin counting from the 11th, solely because the conquest had happened in that. Now if the 13 _Ajau Katun_ began on a second day of the year, it must be that year which began on 12 _Cauac_, and the 12th of the indiction. The 11 _Ajau_ would commence in the year of 10 _Cauac_, which happens after a period of 24 years, and so on with the rest; taking notice that after that lapse of years we come to the respective number marked in the course of the Ajaues, which is placed first; proving that they consist of 24, and not, as some have believed, of 20 years.

_Series of the years completed in two Ajau Katunes, having their beginning in the year of our Lord_ 1488, _in which the 13th Ajau commences on the 2d day of the year 12 Cauac, being the 12th of the first indiction._ ------|-----------------|------|--------------------| | 13th | | 13th | A.D. | Ajau. | A.D. | Ajau. | ------|-----------|-----|------|-----------|--------| 1488 | 12. Cauac | L | 1500 | 11. Cauac | L | 1489 | 13. Kan | a | 1501 | 12. Kan | a | 1490 | 1. Muluc | m | 1502 | 13. Muluc | m | 1491 | 2. Gix | a | 1503 | 1. Gix | a | 1492 | 3. Cauac | y | 1504 | 2. Cauac | y | 1493 | 4. Kan | t | 1505 | 3. Kan | t | 1494 | 5. Muluc | u | 1506 | 4. Muluc | u | 1495 | 6. Gix | n | 1507 | 5. Gix | n | 1496 | 7. Cauac | . | 1508 | 6. Cauac | . | 1497 | 8. Kan | | 1509 | 7. Kan | Laib | 1498 | 9. Muluc | | 1510 | 8. Muluc | oc | 1499 | 10. Gix | | 1511 | 9. Gix | Katun. | ------|-----------|-----|------|-----------|--------|

|-----------------|------|--------------------| | 11th | | 11th | A.D. | Ajau. | A.D. | Ajau. | ------|-----------|-----|------|-----------|--------| 1512 | 10. Cauac | L | 1524 | 9. Cauac | L | 1513 | 11. Kan | a | 1525 | 10. Kan | a | 1514 | 12. Muluc | m | 1526 | 11. Muluc | m | 1515 | 13. Gix | a | 1527 | 12. Gix | a | 1516 | 1. Cauac | y | 1528 | 13. Cauac | y | 1517 | 2. Kan | t | 1529 | 1. Kan | t | 1518 | 3. Muluc | u | 1530 | 2. Muluc | u | 1519 | 4. Gix | n | 1531 | 3. Gix | n | 1520 | 5. Cauac | . | 1532 | 4. Cauac | . | 1521 | 6. Kan | | 1533 | 5. Kan | Chak | 1522 | 7. Muluc | | 1534 | 6. Muluc | oc | 1523 | 8. Gix | | 1535 | 7. Gix | Katun. | ------|-----------|-----|------|-----------|--------|

The fundamental point of departure from which to adjust the Ajaus with the years of the Christian era, to count the periods or cycles which have elapsed, and to make the years quoted by the Indians in their histories agree with the same era, is the year of our Lord 1392, which, according to all sources of information, confirmed by the testimony of Don Cosme de Burgos, one of the conquerors, and a writer (but whose observations have been lost), was the year in which fell the 7 _Cauac_, giving in its second day the commencement of 8 Ajau; and from this, as from a root, all that preceded and have followed it are adjusted according to the table of them which has been given; and as this agrees with all the series that have been found, it is highly probable that it is the correct one.

"At the end of each Ajau Katun, or period o/ 24 years," says a manuscript, "great feasts were celebrated in honour of the god thereof, and a statue of the god was put up, with letters and inscriptions." It must be supposed that these were expressed by means of signs or hieroglyphics.

The use of this cycle was of very great advantage and importance, because when, for example, the 8th Ajau was referred to in their histories in describing some event which it was necessary to distinguish from others, the 8th Ajau was established as a distinct date, and it was understood that the 312 years had elapsed, which made up the whole Katun, in order to return to the same number; this was more clear, if the writer explained that a _uudz Katun_ had elapsed, which is the sum total of the thirteen Katunes, or the great cycle. They had various modes of quoting the _Ajaues_, as by saying generally the beginning, middle, or end of such an Ajau, or by mentioning the years of the Katun which had elapsed, without stating the month or day of the year, or by specifying all the particulars of the epoch, the year, month, and day. Such is the passage in which is noticed the death of a certain, without doubt very notable, _Ajpula_. It is said that he died in the 6th year of 13 Ajau, when the first day of the year was 4 Kan at the east end of the wheel, in the day of 9 Ymix, 18th of the month Zip. This date being so circumstantial, we will trace it out, that it may serve as an example.

Looking at the series of years which belong to the 13 Ajau, and which we have given above, it will be seen that 12 Cauac falls in the year 1488, the second day of that year being, therefore, the beginning of the 13th Ajau; that the year 1493 is the sixth from the beginning of the said Ajau, and that its first day is designated as 4 Kan, which is the title of that year, "18th of the month Zip." As this month begins on the 25th of August, the 18th corresponds with the 11th of September. Let us see now whether this 18th day falls on 9 Ymix. The first month of that year commenced with 4 Kan, since 4 Kan designates that year (see the rule given in treating of the months). We find the numbers (of the week) annexed to the first days of the following months by successively adding 7 to each month, &c. (or, which is the same thing, by the rule _buk xoc_). The number of the 1st day of the 1st month being in this case 4, the number of the 1st day of the 2d month will be 4+7=11, and that of the 1st day of the 3d month, viz., of Zip, will be 11+7-13=5. That month begins, therefore, in that year, with 5 Kan, and the following days are,

|-------------|------------------|-------------|------------------| | Days of | Days of | Days of | Days of | | Aug. | Zip. | the Week. | Aug. | Zip. | the Week. | |------|------|------------------|------|------|------------------| | 25 | 1 | 5. Kan. | 1 | 8 | 12. Chuen. | | 26 | 2 | 6. Chicchan. | 2 | 9 | 13. Eb. | | 27 | 3 | 7. Quimi. | 3 | 10 | 1. Ben. | | 28 | 4 | 8. Manik. | 4 | 11 | 2. Gix. | | 29 | 5 | 9. Lamat. | 5 | 12 | 3. Men. | | 30 | 6 | 10. Muluc. | 6 | 13 | 4. Quin. | | 31 | 7 | 11. Oc. | 7 | 14 | 5. Caban. |

|--------------|------------------| | Days of | Days of | | Sept. | Zip. | the Week. | |-------|------|------------------| | 8 | 15 | 6. Edznab. | | 9 | 16 | 7. Cauac. | | 10 | 17 | 8. Ajau. | | 11 | 18 | 9. Ymix. | |-------|------|------------------|

Thus the 11th of September was the 18th of Zip, which does fall on 9 Ymix, and accords with the date given in the MS. This date appears, therefore, to have been very correct.

_Of the Origin of this Cycle._

The origin and use of this species of age, epoch, or cycle, and (the time) when it commenced, are not known. Neither the Mexican nor Toltecan authors, nor those who corrected the chronological system for the computation of time, ever used it, nor had their writers any knowledge of its existence. The few and incomplete manuscripts which exist in this peninsula make no mention of it; so that there is neither record nor even conjecture to guide us, unless there be something on the subject in the work written by Don Cristobal Antonio Xiu, son of the King of Mani, by order of the then government, which, according to the padre Cogolludo, existed in his time, and some allege to be even yet extant.

It appears only that the Chevalier Boturini had some knowledge, though imperfect, of that mode of reckoning time; inasmuch as Don Mariano Veytia, in the second chapter of his "Historia Antigua de Mexico," transcribes literally the explanation which Boturini gives at page 122 of the work which he published under the title of "Idea of a New History of North America," and says, "that the Mexican Indians, when they reckoned in their calendar the first sign of their indiction under number 1, as, for instance, Ce Tecpatl (1 Tecpatl), it was understood that it was (so placed) only one time in every four cycles, because they spoke then of the initial characters of each cycle; and thus, according to the contrivance of their painted wheels, Ce (1) Tecpatl was but once the commencement of the four cycles" [meaning--began a cycle but once in four cycles. But the fact is not so: both in the Mexican and the Yucatec calendar, every cycle of 52 years begins with the same initial character of the year]; "for which reason, any character of those initial signs placed in their history means that four Indian cycles of 52 years each have elapsed, which makes 208 years before they can again occur as initial, because, in this way, no account is taken of characters which are in the body of the four cycles; and though the same characters are found there, they have not the same value."

Veytia affirms that he did not find any similar explanation, or anything alluding to the system of Boturini, in any of the ancient monuments which he had collected or examined, or mentioned by any Indian historian, not even in order to designate the epochs of the most remarkable events. But I believe that, in answer to this remark of Veytia, it may be said that Boturini, as Veytia states elsewhere, had examined the calendars used in old times by the Indians of Oaxacac, Chiapas, and Soconusco, and these being similar to that of the Yucatecos, it is not unreasonable to suppose that they, like the Yucatecos, computed by cycles greater than the Mexicans employed; and that Boturini took from them the idea, though confused and incorrect, of our Ajaus, or great cycles. This incorrectness might arise either from his not understanding the mechanism of their mode of computing, owing to the defective explanation given by the Indians, or from the manuscripts which Boturini had before him being mutilated, or, finally, from the possible fact that the Indians in those provinces had a particular custom of counting by cycles of four indictions, or of 208 years, which, notwithstanding the difference observed in their calculation, and the number of years which it produces, have a great analogy with the Yucateco cycles of 312 years. The only thing for which Boturini may be censured, if the Mexicans had no knowledge of that cycle, and did not use it, was the ascribing of it to them as being in common use for the computation of the greater periods of time.

The great similarity between the names of the days in the calendar of Oajaca, Chiapas, and Soconusco, and those of the Yucatecos, has been mentioned, and appears clearly by comparing the latter with those of the said provinces, which Veytia has transcribed in his history, chap. xi., at the end.

|---------------------|-------------------| | Days of the | Days of the | | Oajaquian Month. | Yucateco Month. | |---------------------|-------------------| | 1. Votan. | 1. Kan. | | 2. Ghanan. | 2. Chicchan. | | 3. Abagh. | 3. Quimi. | | 4. Tox. | 4. Manik. | | 5. Moxic. | 5. Lamat. | | 6. Lambat. | 6. Muluc. | | 7. Molo or Mulu. | 7. Oc. | | 8. Elah or Elab. | 8. Chuen. | | 9. Batz. | 9. Eb. | | 10. Enoh or Enob. | 10. Ben. | | 11. Ben. | 11. Hix or Gix. | | 12. Hix. | 12. Men. | | 13. Tzinkin. | 13. Quib. | | 14. Chabin. | 14. Caban. | | 15. Chue or Chic. | 15. Edznab. | | 16. Chinax. | 16. Cauac. | | 17. Cahogh. | 17. Ajau. | | 18. Aghual. | 18. Ymix. | | 19. Mox. | 19. Yk. | | 20. Ygh. | 20. Akbal. | |---------------------|-------------------|

Oajacan Ghanan, _gh_ being pronounced as _k_, is the same with the Yucateco _Kan_ or _Kanan_ (yellow); Molo or Mulu, _Muluc_; Chue, _Chuen_; Aghual, _Akbal_ ox _Akual_; Ygk, _Yk_; Lambat, _Lamat_; Ben and Hix, _Be-en_ and _Gix_ or _Hix_. These analogies, and the fact that some of the Yucateco names have no known signification, induce the belief that both calendars had a common origin, with only such alterations as the priests made on account of particular events or for other reasons; which alterations our Indians adopted, leaving the other signs unchanged, either because they were accustomed to them, or because their signification, now forgotten, was then known.

The Indians of Yucatan had yet another species of cycle; but as the method followed by them in using it cannot be found, nor any example by which an idea of its nature might be imagined, I shall only copy what is literally said of it in a manuscript, viz.: "There was another number, which they called _Ua Katun_, and which served them as a key to find the Katunes. According to the order of its march, it falls on the days of the _Uayeb jaab_, and revolves to the end of certain years: Katunes 13, 9, 5, 1, 10, 6, 2, 11, 7, 3, 12, 8, 4."

[N.B. Uayeb jaab is one of the names given to the five supplementary days of the year, and also to the last four years of the Ajau of 24 years.]

_Series of Ajaues, from the beginning of the vulgar era to the present year, and those following until the end of the cycle. It is formed of three columns: the first containing the years of the Christian era; the second, the years of the indiction in which the Ajaues commenced, on their second day; and the third, the succession of these Ajaues._ (_The vulgar era began in the year_ 7 _Kan, which was the 2d of_ 7 _Ajau, that commenced the second day of the year of the indiction_ 6 _Cauac_).

|---------|---------------|--------------| | Years | Years | Ajaues | | of our | of the | that began | | Lord. | Indiction. | in them. | |---------|---------------|--------------| | 24 | 4. Cauac. | 5. Ajau. | | 48 | 2. Cauac. | 3. Ajau. | | 72 | 13. Cauac. | 1. Ajau. | | 96 | 11. Cauac. | 12. Ajau. | | 120 | 9. Cauac. | 10. Ajau. | | 144 | 7. Cauac. | 8. Ajau. | | 168 | 5. Cauac. | 6. Ajau. | | 192 | 3. Cauac. | 4. Ajau. | | 216 | 1. Cauac. | 2. Ajau. | | *240 | *12. Cauac. | *13. Ajau. | | 264 | 10. Cauac. | 11. Ajau. | | 288 | 8. Cauac. | 9. Ajau. | | 312 | 6. Cauac. | 7. Ajau. | | 336 | 4. Cauac. | 5. Ajau. | | 360 | 2. Cauac. | 3. Ajau. | | 384 | 13. Cauac. | 1. Ajau. | | 408 | 11. Cauac. | 12. Ajau. | | 432 | 9. Cauac. | 10. Ajau. | | 456 | 7. Cauac. | 8. Ajau. | | 480 | 5. Cauac. | 6. Ajau. | | 504 | 3. Cauac. | 4. Ajau. | | 528 | 1. Cauac. | 2. Ajau. | | *552 | *12. Cauac. | *13. Ajau. | | 576 | 10. Cauac. | 11. Ajau. | | 600 | 8. Cauac. | 9. Ajau. | | 624 | 6. Cauac. | 7. Ajau. | | 648 | 4. Cauac. | 5. Ajau. | | 672 | 2. Cauac. | 3. Ajau. | | 696 | 13. Cauac. | 1. Ajau. | | 720 | 11. Cauac. | 12. Ajau. | | 744 | 9. Cauac. | 10. Ajau. | | 768 | 7. Cauac. | 8. Ajau. | | 792 | 5. Cauac. | 6. Ajau. | | 816 | 3. Cauac. | 4. Ajau. | | 840 | 1. Cauac. | 2. Ajau. | | *864 | *12. Cauac. | *13. Ajau. | | 888 | 10. Cauac. | 11. Ajau. | | 912 | 8. Cauac. | 9. Ajau. | | 936 | 6. Cauac. | 7. Ajau. | | 960 | 4. Cauac. | 5. Ajau. | | 984 | 2. Cauac. | 3. Ajau. | | 1008 | 13. Cauac. | 1. Ajau. | | 1032 | 11. Cauac. | 12. Ajau. | | 1056 | 9. Cauac. | 10. Ajau. | | 1080 | 7. Cauac. | 8. Ajau. | | 1104 | 5. Cauac. | 6. Ajau. | | 1128 | 3. Cauac. | 4. Ajau. | | 1152 | 1. Cauac. | 2. Ajau. | | *1176 | *12. Cauac. | *13. Ajau. | | 1200 | 10. Cauac. | 11. Ajau. | | 1224 | 8. Cauac. | 9. Ajau. | | 1248 | 6. Cauac. | 7. Ajau. | | 1272 | 4. Cauac. | 5. Ajau. | | 1296 | 2. Cauac. | 3. Ajau. | | 1320 | 13. Cauac. | 1. Ajau. | | 1344 | 11. Cauac. | 12. Ajau. | | 1368 | 9. Cauac. | 10. Ajau. | | 1392 | 7. Cauac. | 8. Ajau. | | 1416 | 5. Cauac. | 6. Ajau. | | 1440 | 3. Cauac. | 4. Ajau. | | 1464 | 1. Cauac. | 2. Ajau. | | *1488 | *12. Cauac. | *13. Ajau. | | 1512 | 10. Cauac. | 11. Ajau. | | 1536 | 8. Cauac. | 9. Ajau. | | 1560 | 6. Cauac. | 7. Ajau. | | 1584 | 4. Cauac. | 5. Ajau. | | 1608 | 2. Cauac. | 3. Ajau. | | 1632 | 13. Cauac. | 1. Ajau. | | 1656 | 11. Cauac. | 12. Ajau. | | 1680 | 9. Cauac. | 10. Ajau. | | 1704 | 7. Cauac. | 8. Ajau. | | 1728 | 5. Cauac. | 6. Ajau. | | 1752 | 3. Cauac. | 4. Ajau. | | 1776 | 1. Cauac. | 2. Ajau. | | *1800 | *12. Cauac. | *13. Ajau. | | 1824 | 10. Cauac. | 11. Ajau. | | 1848 | 8. Cauac. | 9. Ajau. | | 1872 | 6. Cauac. | 7. Ajau. | | 1896 | 4. Cauac. | 5. Ajau. | |---------|---------------|--------------|

From the preceding series it is manifest that from the birth of Christ until the beginning of this cycle, have elapsed 6 great cycles, one epoch, and 17 (years) of another; the first epoch of the first cycle requiring a year, as has been stated.

_Additional Note at End of Don J. P. Perez's Essay._

Since this exposition was written, I have had an opportunity of seeing the work, above quoted, of Chevalier Boturini, in which, speaking of the Toltec Indians, he says:

After their peregrination through Asia, they reached the Continent (America), and penetrated to Hutchuetlapallan, the first city of New Spain, in which their wise men convened 130 and some years before the birth of Christ; and seeing that the civil did not agree with the astronomical year, and that the equinoctial days were altered, they determined to add in every four years one day, in order to recover the hours which were (annually) lost. And it is supposed that they effected it by counting one of the symbols of the last month of the year twice (as the Romans did with their bissextile days), without disturbing their order, because adding or taking away (a symbol) would destroy their perpetual system; and thus they made the commencement of the civil year to agree with the vernal equinox, which was the principal and governing part of the year.

He adds, that although the intercalated day had not a place in the order of the symbols of the days of the year, but was thrust in, as it were, like an interloper, still it gave a name (or character) to the bissextile year, having most solemn feasts reserved to it, which, even in the third age, were sanctioned by the emperor or king of those provinces; and they were held in honour of the god _Xinteuctli_, "lord of the year," with great preparation of viands and sumptuous dances, in which the lords alone danced and sang; and for this reason they were called "the songs and dances of the lords." In the same bissextile year was held the solemn ceremony of piercing the ears of the girls and young men, it being reserved for the high-priest to execute that function, assisted by godfathers and godmothers.

In the 27th paragraph of the observations he says, that there was in the third age another mode of intercalating, applied only to the ritual calendar, and that, in order not to disturb either the perpetual order of the fixed feasts, or of the sixteen movable feasts, which circulated among the symbols of the days of the year, by (or for the sake of) counting twice the symbol of the last month of the bissextile year, which caused them much anxiety on account of the displeasure of their gods, it was held better to reserve the 13 bissextile days for the end of the cycle of 52 years; which (days) are distinguished in their wheels or tables by thirteen ciphers, (painted) blue or of some other colour; and they belonged neither to any month nor any year, nor had they particular or individual symbols, like the other days. It was with them as if there were no such days, nor were they dedicated to any of their gods, on which account they were reputed "unfortunate." The whole of those 13 days was a time of penitence and fasting, for fear that the world should come to an end; nor did they eat any warm food, as the fire was extinguished through the whole land till the new cycle began, when the ceremony of the new fire was celebrated.

But as all these were matters relating only to rites and sacrifices (not to the true computation of time), this mode of intercalating had no application to the natural year, because it would have greatly deranged the solstices, equinoxes, and beginnings of the years; and the fact is abundantly proved by the circumstance that the days thus intercalated (at the end of the cycle) had none of the symbols belonging to the days of the year, and the ritual calendar accounted them bissextiles at the end of each cycle, in imitation, though by a different order, of the civil bissextiles, which (as being more accurate) were more proper for the regulation of public affairs.

* * * * *

AN ALMANAC, ADJUSTED ACCORDING TO THE CHRONOLOGICAL CALCULATION OF THE ANCIENT INDIANS OF YUCATAN, FOR THE YEARS 1841 AND 1842, BY DON JUAN PIO PEREZ.

_Observations_.--The notes or remarks _utz_, _yutz kin_, a lucky day, _lob_, _u lob kin_, an unlucky day, signify that the Indians had their days of good and of ill fortune, like some of the nations of ancient Europe; although it is easily perceived that the number of their days of ill fortune is excessive, still they are the same found by me in three ancient almanacs which I have examined, and found to agree very nearly. I have applied them to the number, not the name, of the day, because the announcements of rain, of planting, &c, must, in my opinion, belong to the fixed days of the month, and not to the names of particular days; as these each year are changed, and turn upon the four primaries, _Kan_, _Muluc_, _Gix_, and _Cauac_, chiefs of the year. In another place, however, I have seen it laid down as a rule that the days _Chicchan_, _Cimi_ or _Kimi_, _Oc_, _Men_, _Ahau_, and _Akbal_, are the days of rest in the month; and this appears probable, as I see no reason why there should be so great an excess of days of ill fortune. In the almanacs cited above, this order was not observed, either from ignorance or excessive superstition.

Thus the days on which the burner takes his fire, kindles it, gives it free scope, and extinguishes it, are subject to the 3d, 4th, 10th, and 11th of the days _Chicchan_, _Oc_, _Men_, and _Ahau_; as they say, for example, that on the 3d Chicchan the burner takes his fire, on the 10th Chicchan he begins, the 4th Chicchan he gives it scope, and the 11th Chicchan he extinguishes it; the same may be said of Oc, Men, and Ahau; from which we see that these epochs are movable, as the days 3, 4, 10, and 11 do not always fall on the same days of the month, but only according to the combination of the weekly numbers with the days referred to.

It may be asked, who is this burner that takes his fire, kindles it, permits it to destroy, and extinguishes it? To this I cannot reply, as I have been unable to find an explanation of the mystery; perhaps the days specified might be days of sacrifice, or some other act of superstition.

1ST INDIAN MONTH, "POP," OF THE YEAR 1 KAN. |----------------|------|-----------------------------------|-------| | | Pop. | | July. | |----------------|------|-----------------------------------|-------| | 1. Kan. | 1 | Hun Kan, utz licil u cutal, Pop | | | | | (good, as the beginning of Pop). | 16 | | 2. Chicchan. | 2 | Ca Chicchan, utz u tial pakal | | | | | (good for planting). | 17 | | 3. Quimi. | 3 | Ox Quimi, lob kin (an unlucky | | | | | day). | 18 | | 4. Manik. | 4 | Can Manik, utz u tial pakal | | | | | (good for planting). | 19 | | 5. Lamat. | 5 | Ho Lamat, utz kin (a good day). | 20 | | 6. Muluc. | 6 | Uac Muluc, utz kin (6 Muluc; a | | | | | day). | 21 | | 7. Oc. | 7 | Uuc Oc, utz u tial ahguehob | | | | | (good for hunting; for the | | | | | settlers). | 22 | | 8. Chuen. | 8 | Uaxxac Chuen, yutz kin, kal ikal | | | | | u chibal tok (good day; without | | | | | wind). | 23 | | 9. Eb. | 9 | Bolon Eb, u lob kin ( 9 Eb; a | | | | | bad day). | 24 | | 10. Been. | 10 | Lahun Been, yutz kin (10 Been; | | | | | a good day). | 25 | | 11. Hix. | 11 | Buluc Hix, yutz kin (11 Hix; | | | | | a good day). | 26 | | 12. Men. | 12 | Lahca Men, yutz kin (12 Men; | | | | | a good day). | 27 | | 13. Quib. | 13 | Oxlahun Quib, u lob kin (13 Quib; | | | | | an unlucky day). | 28 | | 1. Caban. | 14 | Hun Caban, u lob kin (1 Caban; | | | | | an unlucky day). | 29 | | 2. Edznab. | 15 | Ca Edznab, yutz kin, licil u | | | | | zihil ahmiatz yetel ahdzib | | | | | hunob (good day; in which are | | | | | born writers and wise men.) | 30 | | 3. Cauac. | 16 | Ox Cauac, yutz kin (a good day). | | | | | (good for planting). | 31 | | 4. Ahau. | 17 | Can Ahau, yutz kin ti almehenob; | | | | | yalcab u kak ahtoc (a good day | | | | | for the nobles; the burner | | | | | gives the fire scope). |Aug. 1 | | 5. Ymix. | 18 | Ho Ymix, u lob kin (a bad day). | 2 | | 6. Yk. | 19 | Uac Yk, u lob kin (an unlucky | | | | | day). | 3 | | 7. Akbal. | 20 | Uac Akbal, yutz kin (a good day). | 4 | |----------------|------|-----------------------------------|-------|

UO, 2D INDIAN MONTH. |----------------|------|-----------------------------------|-------| | | Uo. | |August.| |----------------|------|-----------------------------------|-------| | 8. Kan. | 1 | Uaxxac Kan, u lob kin licil u | | | | | cutal Uo (a bad day, as the | | | | | root of Uo). | 5 | | 9. Chicchan. | 2 | Bolon Chicchan, u lob kin (an | | | | | unlucky day). | 6 | | 10. Quimi. | 3 | Lahun Quimi, u lob kin (an | | | | | unlucky day). | 7 | | 11. Manik. | 4 | Buluc Manik, u lob kin (an | | | | | unlucky day). | 8 | | 12. Lamat. | 5 | Lahca Lamat, u lob kin (an | | | | | unlucky day). | 9 | | 13. Muluc. | 6 | Oxlahun Muluc, u lob kin (an | | | | | unlucky day). | 10 | |----------------|-------|----------------------------------|-------|

UO, 2D INDIAN MONTH (Continued).

|------|----------------------------------------------------|-------| | Uo. | |August.| |------|----------------------------------------------------|-------| | 7 | 1, Oc, u lob kin, cimil hoppol kin (a bad day; | | | | death in the five following). | 11 | | 8 | 2, Chuen, u lob kin (an unlucky day). | 12 | | 9 | 3, Eb, u lob kin, chetun cimil yani (a bad day; | | | | sudden deaths). | 13 | | 10 | 4, Been, u lob kin, u coc cimil (an unlucky day; | | | | sudden deaths). | 14 | | 11 | 5, Hix, u lob kin (an unfortunate day). | 15 | | 12 | 6, Men, u lob kin (an unfortunate day). | 16 | | 13 | 7, Quib, u lob kin (an unfortunate day). | 17 | | 14 | 8, Caban, u lob kin (an unfortunate day). | 18 | | 15 | 9, Edznab, u lob kin, cimil yani (a bad day; death | | | | is here). | 19 | | 16 | 10, Cauac, u lob kin (an unlucky day). | 20 | | 17 | 11, Ahau, lob, u tup kak ahtoc (bad; the burner | | | | puts out the fire). | 21 | | 18 | 12, Ymix, u lob kin (a unfortunate day). | 22 | | 19 | 13, Yk, u lob kin (an unfortunate day). | 23 | | 20 | 1, Akbal, au yutz kin (a lucky day). | 24 | |----------------|------|-----------------------------------|-------|

ZIP, 3D INDIAN MONTH.

|------|----------------------------------------------------|-------| | Zip. | |August.| |------|----------------------------------------------------|-------| | 1 | 2, Kan, yutz kin, licil u cutal Zip (a good day; | | | | the root of Zip). | 25 | | 2 | 3, Chicchan, lob, u cha kak ahtoc (bad; the | | | | burner takes the fire). | 26 | | 3 | 4, Quimi, yutz kin u kin takal u kab balam (a | | | | good day; one in which the hands are laid on the | | | | tiger). | 27 | | 4 | 5, Manik, u lob kin (an unlucky day) | 28 | | 5 | 6, Lamat, u lob kin (an unlucky day). | 29 | | 6 | 7, Muluc, u lob kin. | 30 | | 7 | 8, Oc, u lob kin. | 31 | | 8 | 9, Chuen, u lob kin. |Sept. 1| | 9 | 10, Eb, u lob kin. | 2 | | 10 | 11, Ben, u lob kin. | 3 | | 11 | 12, Hix, utz kin (an good day). | 4 | | 12 | 13, Men, utz u zihil ahau (good; the king is born) | 5 | | 13 | 1, Quib, utz kin. | 6 | | 14 | 2, Caban, yutz kin. | 7 | | 15 | 3, Edznab, yutz kin. | 8 | | 16 | 4, Cauac, yutz kin. | 9 | | 17 | 5, Ahau, yutz kin. | 10 | | 18 | 6, Ymix, yutz kin, haahal tela (a good day; there | | | | is rain). | 11 | | 19 | 7, Yk, yutz kin, haahal tela (a good day; there | | | | is rain). | 12 | | 20 | 8, Akbal, yutz. | 13 | |----------------|------|-----------------------------------|-------|

ZODZ, 4TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Zodz. | | Sept. | |-------|---------------------------------------------------|-------| | 1 | 9, Kan, utz u zian ku, u kin chac licil u cutal | | | | zoc (good; church day, of rain, &c.). | 14 | | 2 | 10, Chicchan, u lob kin, u hoppol u kak ahtoc | | | | (a bad day; the fire begins). | 15 | | 3 | 11, Quimi, u lob kin, u kin u nichco hun ahau, | | | | coh u nich (a bad day). | 16 | | 4 | 12, Manik, u lob kin (a bad day). | 17 | | 5 | 13, Lamat, yutz kin. | 18 | | 6 | 1, Muluc, yutz kin. | 19 | | 7 | 2, Oc, yutz kin. | 20 | | 8 | 3, Chuen, yutz kin. | 21 | | 9 | 4, Eb, u lob kin, licil u zihil ahau (bad; | | | | the king is born. | 22 | | 10 | 5, Ben, lob kin. | 23 | | 11 | 6, Hix, utz u tial Ahcabnalob licil u pakal cab | | | | good for the bee-hunters; in it the swarms are | | | | hived). | 24 | | 12 | 7, Men, utz. | 25 | | 13 | 8, Quib, yutz kin. | 26 | | 14 | 9, Caban, u yutz kin. | 27 | | 15 | 10, Edznab, u yutz kin. | 28 | | 16 | 11, Cauac, u yutz kin. | 29 | | 17 | 12, Ahau, lob u kukumtok chapahal yani (bad; the | | | | plume of infirmities). | 30 | | 18 | 13, Ymix, lob kin. |Oct. 1 | | 19 | 1, Yk, utz kin u zian chac (good; a day of rain). | 2 | | 20 | 2, Akbal, u lob kin. | 3 | |----------------|------|-----------------------------------|-------|

ZEC, 5TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Zec. | | Oct. | |-------|---------------------------------------------------|-------| | 1 | 3, Kan, utz u zian chac licil u cutal zec (good; | | | | beginning of Zec; rain). | 4 | | 2 | 4, Chicchan, lob u yalcab u kak ahtoc (bad; the | | | | burner gives the fire scope). | 5 | | 3 | 5, Quimi, lob u lubul u koch mehen palalob; | | | | chapahal yani (bad; the tax on children falls | | | | due; there is sickness). | 6 | | 4 | 6, Manik, lob. | 7 | | 5 | 7, Lamat, u lob kin. | 8 | | 6 | 8, Muluc, u lob kin. | 9 | | 7 | 9, Oc, u yutz kin, zut ti kaax xinxinbal (good | | | | for walking, &c.) | 10 | | 8 | 10, Chuen, u lob kin. | 11 | | 9 | 11, Eb, u lob kin. | 12 | | 10 | 12, Been, u lob kin. | 13 | | 11 | 13, Hix, u lob kin. | 14 | | 12 | 1, Men, u lob kin. | 15 | | 13 | 2, Quib, u lob kin, kalal hub, cinil yani (an | | | | unlucky day; the snail retreats to his shell, | | | | or is sawn open; death is in the day). | 16 | | 14 | 3, Caban, yutz kin. | 17 | | 15 | 4, Edznab, lob, u hokol chacmitan tac metnal ti | | | | kin ti akab (bad; hunger is loosed from hell by | | | | day and night). | 18 | | 16 | 5, Cauac, u lob kin. | 19 | | 17 | 6, Ahau, u lob kin. | 20 | | 18 | 7, Ymix, u lob kin. | 21 | | 19 | 8, Yk, u lob kin. | 22 | | 20 | 9, Akbal, u lob kin. | 23 | |----------------|------|-----------------------------------|-------|

XUL, 6TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Xul. | | Oct. | |-------|---------------------------------------------------|-------| | 1 | 10, Kan, lob, u zian chac licil u cutal Xul | | | | (bad; rain; beginning of Xul). | 24 | | 2 | 11, Chicchan, utz u tup kak ahtoc, u ca kin ha | | | | (good; second day of rain; the burner | | | | extinguishes the fire). | 25 | | 3 | 12, Quimi, lob kin. | 26 | | 4 | 13, Manik, u lob kin. | 27 | | 5 | 1, Lamat, utz u yalcab muyal (good; the clouds | | | | fly). | 28 | | 6 | 2, Muluc, lob u lubul u koch mehenob yetel | | | | akkinob licil u ppixichob (bad; day of watching; | | | | the tax of the sons and priests falls due). | 29 | | 7 | 3, Oc, lob u cha kak ahtoc (bad; the burner takes | | | | fire). | 30 | | 8 | 4, Chuen, lob kin. | 31 | | 9 | 5, Eb, u lob kin. |Nov. 1 | | 10 | 6, Been, u lob kin. | 2 | | 11 | 7, Hix, lob kin, u lubul u koch almehenob | | | | ppixich yani (bad; a day of watching; of taxes | | | | from the nobles). | 3 | | 12 | 8, Men, u lob kin. | 4 | | 13 | 9, Quib, u lob kin. | 5 | | 14 | 10, Caban, u lob kin. | 6 | | 15 | 11, Edznab, u lob kin. | 7 | | 16 | 12, Cauac, u lob kin, u mupptun cizin lae (a bad | | | | day, and of attacks from the devil). | 8 | | 17 | 13, Ahau, u lob kin. | 9 | | 18 | 1, Ymix, u lob kin. | 10 | | 19 | 2, Yk, u lob kin. | 11 | | 20 | 3, Akbal, u lob kin. | 12 | |----------------|------|-----------------------------------|-------|

DZEYAXKIN, 7TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Dzeyaxkin | Nov. | |-------|---------------------------------------------------|-------| | 1 | 4, Kan, u lob kin, licil u cutal Teyaxkin | | | | (bad day; beginning of Dzeyaxkin). | 13 | | 2 | 5, Chicchan, u lob kin. | 14 | | 3 | 6, Quimi, u lob kin. | 15 | | 4 | 7, Manik, lob, utz u pec chaci u kin hai, u zut | | | | muyal nocoycaan chalbaku (bad; thunder, rain, | | | | clouds, &c.) | 16 | | 5 | 8, Lamat, u lob kin. | 17 | | 6 | 9, Muluc, lob u kaalal hub u yail kin, u chibal, | | | | hub yani (bad; the snail's horn is closed; a bad | | | | day on it, a snail will bite). | 18 | | 7 | 10, Oc, lob kin, u hoppol u kak ahtoc (bad; the | | | | burner begins). | 19 | | 8 | 11, Chuen, u lob kin. | 20 | | 9 | 12, Eb, u lob kin. | 21 | | 10 | 13, Been, u lob kin. | 22 | | 11 | 1, Hix, yutz kin. | 23 | | 12 | 2, Men, yutz kin. | 24 | | 13 | 3, Quib, u lob kin, yoc uah payambe (bad; | | | | beginning of bread). | 25 | | 14 | 4, Caban, u lob kin, ceel yani (bad; there are | | | | agues). | 26 | | 15 | 5, Edznab, u lob kin. | 27 | | 16 | 6, Cauac, u lob kin. | 28 | | 17 | 7, Ahau, u lob kin. | 29 | | 18 | 8, Ymix, u lob kin. | 30 | | 19 | 9, Yk, utz u hoppol hai (good; the rain begins). |Dec. 1 | | 20 | 10, Akbal, utz kin. | 2 | |----------------|------|-----------------------------------|-------|

MOL, 8TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Mol. | | Dec. | |-------|---------------------------------------------------|-------| | 1 | 11, Kan, u lob kin, licil u cutal Mol (a bad | | | | day; beginning of Mol). | 3 | | 2 | 12, Chicchan, u lob kin. | 4 | | 3 | 13, Quimi, u lob kin. | 5 | | 4 | 1, Manik, utz. | 6 | | 5 | 2, Lamat, u lob kin. | 7 | | 6 | 3, Muluc, u lob kin. | 8 | | 7 | 4, Oc, yutz kin u yalcab u kak ahtoc (a good day; | | | | the burner gives scope to the fire). | 9 | | 8 | 5, Chuen, yutz kin. | 10 | | 9 | 6, Eb, u lob kin. | 11 | | 10 | 7, Been, yutz kin. | 12 | | 11 | 8, Hix, u lob kin. | 13 | | 12 | 9, Men, u lob kin. | 14 | | 13 | 10, Quib, yutz kin u kin noh uah (a day of | | | | abundance). | 15 | | 14 | 11, Caban, yutz kin. | 16 | | 15 | 12, Edznab, u lob kin, u Chaalba ku (a bad day | | | | for the church). | 17 | | 16 | 13, Cauac, yutz kin licil, u kokol u yik hub u | | | | kin ha (good; the horn sounds well; rain). | 18 | | 17 | 1, Ahau, u lob kin. | 19 | | 18 | 2, Ymix, u lob kin, u coi kinal ahau ku (bad; a | | | | day lessened by the King of the Temple, God). | 20 | | 19 | 3, Yk, u lob kin. | 21 | | 20 | 4, Akbal, u lob kin, u coi kinal ahau ku (an | | | | unlucky day; lessened by the King God, or King | | | | of the Temple). | 22 | |----------------|------|-----------------------------------|-------|

CHEN, 9TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Chen. | | Dec. | |-------|---------------------------------------------------|-------| | 1 | 5, Kan, lob (utz) licil u cutal Chen (bad or | | | | good; beginning of Chen). | 23 | | 2 | 6, Chicchan, u lob kin (utz). | 24 | | 3 | 7, Quimi, yutz kin. | 25 | | 4 | 8, Manik, lob kin. | 26 | | 5 | 9, Lamat, u lob kin. | 27 | | 6 | 10, Muluc, u lob kin. | 28 | | 7 | 11, Oc, utz, u tup kak ahtoc (good; the burner | | | | puts out the fire). | 29 | | 8 | 12, Chuen, yutz kin. | 30 | | 9 | 13, Eb, yutz kin. | 31 | | 10 | 1, Been, yutz kin. 1842 |Jan. 1 | | 11 | 2, Hix, yutz kin. | 2 | | 12 | 3, Men, utz u cha kak ahtoc (good; the burner | | | | takes his fire). | 3 | | 13 | 4, Quib utz. | 4 | | 14 | 5, Caban, lob licil u cimil uinicob u xulti (bad; | | | | the end of man). | 5 | | 15 | 6, Edznab, u lob kin. | 6 | | 16 | 7, Cauac, utz kin, u tial kabnal (good for the | | | | bee-hunter). | 7 | | 17 | 8, Ahau, yutz kin. | 8 | | 18 | 9, Ymix, yutz kin. | 9 | | 19 | 10, Yk, yutz kin. | 10 | | 20 | 11, Akbal, yutz kin. | 11 | |----------------|------|-----------------------------------|-------|

YAX, 10TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Yax. | | Jan. | |-------|---------------------------------------------------|-------| | 1 | 12, Kan, lob licil u cutal Yax (bad; beginning | | | | of Yax). | 12 | | 2 | 13, Chicchan, lob u kukumtok chapahal yani (an | | | | unfortunate day; plume of maladies). | 13 | | 3 | 1, Quimi, lob kin. | 14 | | 4 | 2, Manik, utz u xul kaxal hai (end of rains). | 15 | | 5 | 3, Lamat, u lob kin. | 16 | | 6 | 4, Muluc, utz u zian chaac (day of rain). | 17 | | 7 | 5, Oc, licil u kalal u koch mehen palal (the | | | | taxing of the children is ended). | 18 | | 8 | 6, Chuen, u lob kin. | 19 | | 9 | 7, Eb, yutz kin. | 20 | | 10 | 8, Been, yutz kin. | 21 | | 11 | 9, Hix, u lob kin. | 22 | | 12 | 10, Men, utz u hoppol u kak ahtoc, utz ti cucut, | | | | ti kaax u tial ahcehob (a good day; the fire of | | | | the burner begins; good for the body, for the | | | | for the forests, and the deer). | 23 | | 13 | 11, Quib, u lob kin. | 24 | | 14 | 12, Caban, u lob kin. | 25 | | 15 | 13, Edznab, u lob kin. | 26 | | 16 | 1, Cauac, u lob kin. | 27 | | 17 | 2, Ahau, u lob kin. | 28 | | 18 | 3, Ymix, u lob kin, u kin kal be hub (bad; the | | | | horn does not sound). | 29 | | 19 | 4, Yk, yutz kin. | 30 | | 20 | 5, Akbal, lob u kin, u hokol chacmitan choctal | | | | metnal chetun cimil yani (bad; hunger stalks | | | | abroad; death is here). | 31 | |----------------|------|-----------------------------------|-------|

ZAC, 11TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Zac. | | Feb. | |-------|---------------------------------------------------|-------| | 1 | 6, Kan, lob licil u cutal Zac (bad; the | | | | commencement of Zac). | 1 | | 2 | 7, Chicchan, lob kin. | 2 | | 3 | 8, Quimi, u lob kin. | 3 | | 4 | 9, Manik, u lob kin. | 4 | | 5 | 10, Lamat, u lob kin. | 5 | | 6 | 11, Muluc, utz cu pec chaaci, ha yani (good; | | | | thunder and rain). | 6 | | 7 | 12, Oc, yutz kin. | 7 | | 8 | 13, Chuen, u lob kin. | 8 | | 9 | 1, Eb, lob kin. | 9 | | 10 | 2, Been, yutz kin. | 10 | | 11 | 3, Hix, u lob kin. | 11 | | 12 | 4, Men, u lob kin, u yalcab a kak ahtoc, u lubul | | | | u koch ahkin ppixich (a bad day; the burner | | | | gives scope to the fire; taxation of the | | | | priests). | 12 | | 13 | 5, Quib, u lob kin chapahal chocuil. | 13 | | 14 | 6, Caban, u lob kin. | 14 | | 15 | 7, Edznab, u lob kin. | 15 | | 16 | 8, Cauac, u lob kin ti ppix ich. | 16 | | 17 | 9, Ahau, u lob kin, u lubul u koch al mehenob | | | | (bad; the days of the contribution of the | | | | nobles are completed). | 17 | | 18 | 10, Ymix, u lob kin. | 18 | | 19 | 11, Yk, u lob kin. | 19 | | 20 | 12, Akbal, u lob kin, u nup cizin telae (bad; | | | | insidious attacks of the arch-fiend). | 20 | |----------------|------|-----------------------------------|-------|

QUEJ, 12TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Quej. | | Feb. | |-------|---------------------------------------------------|-------| | 1 | 13, Kan, u lob kin. | 21 | | 2 | 1, Chicchan, u lob kin. | 22 | | 3 | 2, Quimi, u lob kin u thalal u koch akulelob | | | | (day of lawyers). | 23 | | 4 | 3, Manik, yutz kin u thalal u koch ahaulil | | | | uincob (a day of service, or binding on the | | | | kings of men). | 24 | | 5 | 4, Lamat, u lob kin. | 25 | | 6 | 5, Muluc, u lob kin. | 26 | | 7 | 6, Oc, u lob kin. | 27 | | 8 | 7, Chuen, u lob kin. | 28 | | 9 | 8, Eb, yutz kin, u kin pec chaac (good; it | | | | thunders). |Mar. 1 | | 10 | 9, Been, u lob kin. | 2 | | 11 | 10, Hix, lob kin u kalaal hub. | 3 | | 12 | 11, Men, u lob kin, u tup kak ahtoc (bad; the | | | | burner puts out the fire). | 4 | | 13 | 12, Quib, u lob kin. | 5 | | 14 | 13, Caban, u lob kin. | 6 | | 15 | 1, Edznab, u lob kin, uchac u pec chaaci (bad | | | | it may thunder). | 7 | | 16 | 2, Cauac, u lob kin. | 8 | | 17 | 3, Ahau, u lob kin, u cha kak ahtoc (bad; the | | | | burner handles the fire). | 9 | | 18 | 4, Ymix, utz, yoc uil payambe, ti u kaxal ha: | | | | chikin chaac (good; abundance). | 10 | | 19 | 5, Yk, u lob kin, ceel xan u yoc uil (bad; agues; | | | | and day of plenty). | 11 | | 20 | 6, Akbal, lob chac ceeli (utz) (bad; fevers). | 12 | |----------------|------|-----------------------------------|-------|

MAC, 13TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Mac. | | Mar. | |-------|---------------------------------------------------|-------| | 1 | 7, Kan, u lob kin, licil u cutal Mac (bad; | | | | beginning of Mac). | 13 | | 2 | 8, Chicchan, u lob kin. | 14 | | 3 | 9, Quimi, u lob kin. | 15 | | 4 | 10, Manik, utz, u hoppol hai (good; the | | | | beginning of Mac). | 16 | | 5 | 11, Lamat, yutz kin. | 17 | | 6 | 12, Muluc, yutz kin. | 18 | | 7 | 13, Oc, u lob kin. | 19 | | 8 | 1, Chuen, u lob kin. | 20 | | 9 | 2, Eb, yutz kin. | 21 | | 10 | 3, Been, u lob kin, licil u pec chikin chac | | | | (bad; westerly rains). | 22 | | 11 | 4, Hix, u lob kin. | 23 | | 12 | 5, Men, u lob kin. | 24 | | 13 | 6, Quib, u lob kin. | 25 | | 14 | 7, Caban, u lob kin. | 26 | | 15 | 8, Edznab, utz yoc uil (sign of abundance). | 27 | | 16 | 9, Cauac, utz kin. | 28 | | 17 | 10, Ahau, utz u hoppol u kak ahtoc, yoc uil (the | | | | burner lights his fire; harvest day). | 29 | | 18 | 11, Ymix, utz u yoc uil. | 30 | | 19 | 12, Yk, yutz kin. | 31 | | 20 | 13, Akbal, utz u chaalba ku (u zian ku) (church | | | | day). |Apr. 1 | |----------------|------|-----------------------------------|-------|

KANKIN, 14TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Kankin| | April | |-------|---------------------------------------------------|-------| | 1 | 1, Kan, lob, licil u cutal Kankin (bad; the root | | | | of Kankin). | 2 | | 2 | 2, Chicchan, lob u hokol u yik hub, u kin ha | | | | (an unlucky day; day of rain; the horn sounds). | 3 | | 3 | 3, Quimi, yutz kin. | 4 | | 4 | 4, Manik, yutz kin. | 5 | | 5 | 5, Lamat, yutz kin. | 6 | | 6 | 6, Muluc, yutz kin. | 7 | | 7 | 7, Oc, yutz kin. | 8 | | 8 | 8, Chuen, utz, licil u lubul ha hach kaam | | | | (heavy rains). | 9 | | 9 | 9, Eb, lob ca cha u kin hai (day of rain). | 10 | | 10 | 10, Been, u lob kin. | 11 | | 11 | 11, Hix, yutz kin. | 12 | | 12 | 12, Men, yutz kin. | 13 | | 13 | 13, Quib, yutz kin. | 14 | | 14 | 1, Caban, yutz kin. | 15 | | 15 | 2, Edznab, yutz kin. | 16 | | 16 | 3, Cauac, yutz kin. | 17 | | 17 | 4, Ahau, utz u yalcab u kak ahtoc (licil u zihil | | | | cabnal) (good; the bee-hunter is born; the | | | | burner gives scope to the fire). | 18 | | 18 | 5, Ymix, u lob kin. | 19 | | 19 | 6, Yk, u lob kin. | 20 | | 20 | 7, Akbal, u lob kin. | 21 | |----------------|------|-----------------------------------|-------|

MOAN, 15TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Moan. | | April | |-------|---------------------------------------------------|-------| | 1 | 8, Kan, lob licil u cutal Moan (bad; the root of | | | | Moan). | 22 | | 2 | 9, Chicchan, u lob kin. | 23 | | 3 | 10, Quimi, u lob kin. | 24 | | 4 | 11, Manik, u lob kin. | 25 | | 5 | 12, Lamat, u lob kin. | 26 | | 6 | 13, Muluc, yutz kin, chac ikal (good; a | | | | hurricane). | 27 | | 7 | 1, Oc, u lob kin. | 28 | | 8 | 2, Chuen, u lob kin, u nuptun cizin oxppel kin | | | | ca uchuc ppixich chabtan kini (bad; a day of | | | | temptation; three days of watching). | 29 | | 9 | 3, Eb, lob hun chabtan oxppel akab u ppixichlae, | | | | u cappel u kinil nuptun cizin ca ppixchnac uinic | | | | baix tu yoxppel kinil xan (bad; a day of | | | | temptation; three days of watching). | 30 | | 10 | 4, Been, yutz u kin u hai (rain). | May 1 | | 11 | 5, Hix, u lob kin. | 2 | | 12 | 6, Men, u lob kin. | 3 | | 13 | 7, Quib, u lob kin zutob ti kax (bad for | | | | travellers). | 4 | | 14 | 8, Caban, lob, u tabal u keban yahanlil cabob | | | | (an unlucky day; the sins of the king are | | | | proved). | 5 | | 15 | 9, Edznab, u lob kin. | 6 | | 16 | 10, Cauac, u lob kin ximxinbal ti kax (bad for | | | | those who walk). | 7 | | 17 | 11, Ahau, u tup kak ahtoc, lob pazal cehob (the | | | | burner puts out the fire). | 8 | | 18 | 12, Ymix, u lob kin ti kuku uincob (bad for the | | | | sacrificers). | 9 | | 19 | 13, Yk, utz ti yahanlil cabob (good for the queen | | | | bees). | 10 | | 20 | 1, Akbal, utz u kin hai (a good day of rain). | 11 | |----------------|------|-----------------------------------|-------|

PAX, 16TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Pax. | | May. | |-------|---------------------------------------------------|-------| | 1 | 2, Kan, lob, ti batabob licil u cutal Pax (bad | | | | for the caciques; the beginning of Pax). | 12 | | 2 | 3, Chicchan, lob u cha kak ahtoc iktan yol | | | | uinici (bad; the burner puts out the fire). | 13 | | 3 | 4, Quimi, u lob kin, licil u ppixichob (bad; a | | | | day of watching). | 14 | | 4 | 5, Manik, u lob kin, cup ikal (bad; a great and | | | | suffocating heat). | 15 | | 5 | 6, Lamat, u lob kin. | 16 | | 6 | 7, Muluc, u lob kin. | 17 | | 7 | 8, Oc, yutz kin. | 18 | | 8 | 9, Chuen, yutz kin. | 19 | | 9 | 10, Eb, yutz kin u xocol yoc kin (the days of the | | | | sun are reckoned). | 20 | | 10 | 11, Been, u lob kin. | 21 | | 11 | 12, Hix, u lob kin. | 22 | | 12 | 13, Men, yutz kin. | 23 | | 13 | 1, Quib, u lob kin. | 24 | | 14 | 2, Caban, u lob kin. | 25 | | 15 | 3, Edznab, lob, u lubul hai tu kuch haabil Muluc | | | | u cappel yoc uil (bad; year of Muluc; second | | | | day of planting). | 26 | | 16 | 4, Cauac, yutz kin. | 27 | | 17 | 5, Ahau, yutz kin. | 28 | | 18 | 6, Ymix, yutz kin. | 29 | | 19 | 7, Yk, yutz kin, u hoppol hai (it rains). | 30 | | 20 | 8, Akbal, u lob kin. | 31 | |----------------|------|-----------------------------------|-------|

KAYAB, 17TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| | Kayab.| | June. | |-------|---------------------------------------------------|-------| | 1 | 9, Kan, lob, licil u cutal kayab (bad; the | | | | beginning of Kayab). | 1 | | 2 | 10, Chicchan, lob, u hoppol u kak ahtoc (the | | | | burner begins). | 2 | | 3 | 11, Quimi, u lob kin. | 3 | | 4 | 12, Manik, u lob kin. | 4 | | 5 | 13, Lamat, u lob kin. | 5 | | 6 | 1, Muluc, yutz kin. | 6 | | 7 | 2, Oc, u lob kin. | 7 | | 8 | 3, Chuen, u lob kin. | 8 | | 9 | 4, Eb, yutz u kin no hai (heavy rains). | 9 | | 10 | 5, Been, u lob kin. | 10 | | 11 | 6, Hix, u lob kin. | 11 | | 12 | 7, Men, u lob kin. | 12 | | 13 | 8, Quib, u lob kin. | 13 | | 14 | 9, Caban, u lob kin. | 14 | | 15 | 10, Edznab, u lob kin thol caan chaac (bad; from | | | | all parts). | 15 | | 16 | 11, Cauac, u lob kin, mankin ha (daily rains). | 16 | | 17 | 12, Ahau, u lob kin. | 17 | | 18 | 13, Ymix, yutz kin. | 18 | | 19 | 1, Yk, yutz kin. | 19 | | 20 | 2, Akbal, yutz kin. | 20 | |----------------|------|-----------------------------------|-------|

CUMKU, 18TH INDIAN MONTH.

|-------|---------------------------------------------------|-------| |Cumku. | | June | |-------|---------------------------------------------------|-------| | 1 | 3, Kan, utz, licil u cutal Cumku (good; | | | | beginning of Cumku). | 21 | | 2 | 4, Chicchan, lob kin, yalcab u kak ahtoc (bad; | | | | the burner gives scope to the fire). | 22 | | 3 | 5, Quimi, u lob kin. | 23 | | 4 | 6, Manik, u lob kin. | 24 | | 5 | 7, Lamat, u lob kin. | 25 | | 6 | 8, Muluc, utz u zian ku (a day to attend the | | | | temple). | 26 | | 7 | 9, Oc, yutz kin. | 27 | | 8 | 10, Chuen, u lob kin. | 28 | | 9 | 11, Eb, u lob kin. | 29 | | 10 | 12, Been, yutz kin. | 30 | | 11 | 13, Hix, u lob kin. |July 1 | | 12 | 1, Men, u lob kin. | 2 | | 13 | 2, Quib, u lob kin. | 3 | | 14 | 3, Caban, utz u kin balam haabil. | 4 | | 15 | 4, Edznab, utz ppixichnebal ppolom (the traders | | | | watch). | 5 | | 16 | 5, Cauac, u lob kin. | 6 | | 17 | 6, Ahau, u lob kin. | 7 | | 18 | 7, Ymix, utz u payalte lae cac uinabal uli. | 8 | | 19 | 8, Yk, u lob kin. | 9 | | 20 | 9, Akbal, u lob kin. | 10 | |----------------|------|-----------------------------------|-------|

"XMA KABA KIN,", OR INTERCALARY DAYS.

|-------|---------------------------------------------------|-------| | | | July. | |-------|---------------------------------------------------|-------| | 1 | 10, Kan, yutz kin, u nay eb haab, xma kaba kin | | | | ca culac u chun haab poop (cradle of the year, | | | | &c.). | 11 | | 2 | 11, Chicchan, u lob kin, u tup kak ahtoc (the | | | | burner puts out the fire). | 12 | | 3 | 12, Quimi, u lob kin. | 13 | | 4 | 13, Manik, utz u tial sabal ziil (to make | | | | presents). | 14 | | 5 | 1, Lamat, yutz kin. | 15 | |----------------|------|------------------------------------|-------|

The next year would commence with 2 Muluc, the following one with 3 Hix, the fourth year with 4 Cauac, the fifth with 5 Kan; and so on continually, until the completion of the 13 numbers of the week of years, which commences with the day Kan; after which the weeks of Muluc, Hix, and Cauac follow, in such manner that, after the lapse of 52 years, the week of years again begins with 1 Kan, as in the preceding almanac. Respecting the bissextile, I have already manifested my opinion in the chronology of the Indians.

The translation of the names of the months and days is not as easy as it would appear, because some are not at present in use, and others, again, from the different meanings attached to them, and from the want of their true pronunciation, cannot be correctly understood; however, be this as it may, I shall endeavour to decipher them as nearly as possible, and according to the present state of the language, beginning with the months.

1. Pop, mat of cane. 2. Uo, frog. 3. Zip, a tree. 4. Zodz, a bat. 5. Zec, obsolete. 6. Xul, end or conclusion. 7. Dzeyaxkin; I know not its signification, although the meaning of _yaxkin_ is summer. 8. Mol, to reunite. 9. Chen, a well. 10. Yax, first, or Yaax, green or blue, though, as the following month is _Zac_, white, I believe this should be Yaax. 11. Zac, white. 12. Quez, a deer. 13. Mac, a lid or cover. 14. Kankin, yellow sun, perhaps because in this month of April the atmosphere is charged with smoke; owing to the woods being cut down and burned, the light of the sun is darkened, and at 5 P.M. it appears red and throws but little light. 15. Moan, antiquated, and its signification forgotten. 16. Pax, any instrument of music. 17. Kayab, singing. 18. Cumku, a thunder-clap, or noise like the report of a cannon, which is heard in the woods while the marshes are drying, or from some other cause. Uayebhaab, Xma kaba kin, which signifies bed, or chamber of the year, or days without name, were the appellations given to the intercalary days, as they appertained to no month to which a name was given.

_Translation of the_ 20 _Days._

1. Kan, string or yam of twisted hemp; it also means anything yellow, or fruit and timber proper for cutting. 2. Chicchan, obsolete; if it is Chichan, it signifies small or little. 3. Quimi, or Cimi, death or dead. 4. Manik, obsolete, but if the word may be divided, it would signify wind that passes; for _Man_ is to pass, to buy, and _ik_ is wind. 5. Lamat, obsolete, not understood. 6. Muluc, obsolete; although, should it be the primitive of _mulucbal_, it will signify reunion. 7. Oc, that which may be held in the palm of the hand. 8. Chuen, disused; some say it is equivalent to board. 9. Eb, ladder. 10. Been, obsolete. 11. Hix, not used, although, combined with others, it signifies roughness, as in Hixcay, rasp, Hihixci, rough. 12. Men, builder. 13. Quib, or Cib, wax or gum copal. 14. Caban, obsolete. 15. Edznab, obsolete. 16. Cauac, disused, although it appears to be the word _cacau_. 17. Ahau, king, or period of 24 years; the day in which this period commenced, and therefore they called it Ahau Katun. 18. Ymix, obsolete; although it appears to be the same as Yxim, corn or maize. 19. Yk, wind. 20. Akbal, word disused and unknown.

This is the signification given to those days.

_Peto_, 14th _April_, 1842.

END OF VOL. I.