Chapter 4

7. Dragon. 6. Wind. 9. House. 10. Lizard. 11. Snake. 12. Death. 13. Deer. 1. Rabbit. 2. Water. 3. Dog. 4. Monkey. 5. Grass. 6. Cane. 7. Tiger. 8. Eagle. 9. Vulture. 10. Movement. 11. Flint. 12. Rain. 13. Flower.

Although the Mexican equivalents of these names may be inferred from what has already been given, I will insert the Mexican and English names of the twenty days here, opposite each other.

TABLE XVI.

_Mex._ _Eng._ _Mex._ _Eng._ Cipactli (Dragon). Ozomatli (Monkey). Ehecatl (Wind). Malinalli (Grass). Calli (House). Acatl (Cane). Cuetzpalin (Lizard). Ocelotl (Tiger). Coatl (Snake). Quauhtli (Eagle). Miquiztli (Death). Cozcaquauhtli (Vulture). Mazatl (Deer). Ollin (Movement). Tochtli (Rabbit). Tecpatl (Flint). Atl (Water). Quiahuitl (Rain). Itzcuintli (Dog). Xochitl (Flower).

Examining the looped line, Plate III, we notice at each of the outer and inner bends one of the day symbols. (In the plate of the Cortesian Codex there are two.) We therefore take for granted that this is the _first_ day of the week, or indication of _thirteen days_, hence we should commence with Cipactli (or Dragon). This we find at the upper right hand corner of the inner square or right base of the large red loop. Judging from the direction of the birds' heads and other facts heretofore noted, we presume the direction in which we are to move is around toward the left. Counting the day symbol as one, and each of the twelve dots up the red line as one day, we come to the symbol in the upper right-hand corner of the loop as the first day of the next week. This we find is Ocelotl (Tiger), just as we find it to be in the calendar table and list of days. Moving along the upper red line to the corner at the left we find the next character is Mazatl (or Deer), agreeing exactly with the calendar and list. Moving down the left red line to the inner corner we come to the symbol for Xochitl (or Flower), also agreeing with the calendar and list. Proceeding from thence up the white line we reach next the symbol for the day Acatl (Cane) in the red circle surrounded by a yellow line. Here we see a marked distinction between this and the other day symbols we have named, a distinction which applies only to the four at the corners--the four year symbols--_Acatl_, _Tecpatl_, _Calli_, and _Tochtli_.

In order that the reader may compare the names in this looped line with the calendar, I present here a scheme of it similar to that given of the plate from the Cortesian Codex. The explanation given of the other will enable him to make the comparison without further aid.

The numbers in the little circles at the corners and loops replace the days of the original as follows: 1, Cipactli; 2, Ocelotl; 3, Mazatl; 4, Xochitl; 5, Acatl; 6, Miquiztli; 7, Quiahuitl; 8, Malinalli; 9, Coatl; 10, Tecpatl; 14, Ozomatli; 12, Cuetzpalin; 13, Ollin; 14, Itzcuintli; 15, Calli; 16, Cozcaquauhtli; 17, Atl; 18, Echecatl;[TN-12] 19, Quauhtli; 20, Tochtli.

As before stated, the four groups of five day symbols are found wedged in between the loops at the corners.

In the upper left-hand corner we see the following: Cipactli, Acatl, Coatl, Ollin, and Atl (or, to give the English equivalents in the same order, Dragon, Cane, Snake, Movement, and Water), the same as those of column 1 of Tables XI and XII. In the lower left-hand corner, Ehecatl, Itzcuintli, Tecpatl, Miquiztli, and Ocelotl (Wind, Dog, Flint, Death, and Tiger), the same as column 2; in the lower right-hand corner, Quauhtli, Calli, Ozomatli, Quiahuitl, and Mazatl (Eagle, House, Monkey, Rain, and Deer), the same as column 3; and in the upper right-hand corner, Tochtli, Cozcaquauhtli, Cuetzpalin, Malinalli, and Xochitl (Rabbit, Vulture, Lizard, Grass, Flower), the same as column 4. But the arrangement of the days in the respective columns, as in the "Table of the Bacabs," varies from that obtained by placing the days of the month in four groups, as heretofore explained.

Turning again to the plate of the Cortesian Codex, as shown in our Plate 2,[TN-13] I call attention first to the heavy black L -shaped figures. I presume from the number--eighteen--and the fact that they are found in the line of weeks they are symbols of, or denote the months, but am unable to suggest any explanation of their use in this connection. I find nothing to correspond with them in either of the plates of the Mexican Codices referred to.

SYMBOLS OF THE CARDINAL POINTS.

We are now prepared to enter upon the discussion of the symbols of the cardinal points, of which figures have already been given in connection with the quotations from Rosny's work (Fig. 1), but as I shall have occasion to refer to them very frequently I again present them in Fig. 7.

As it is conceded by all who have discussed this subject, that _a_ and _c_ must be assigned to the east and west or equatorial points, the only dispute being as to which should be referred to the east and which to the west, it follows that the others must be referred to the polar points. As each one of the four areas or compartments contains one of these symbols--the top or upper compartment _a_, the left-hand _b_, the bottom _c_, and the right-hand _d_--we naturally infer that the other figures in these compartments have some reference to the cardinal points with which they are respectively associated.

I think that Rosny is correct in assuming that this plate places these symbols in their proper positions, and hence that if we can determine one with satisfactory certainty this will determine the rest. If their correct positions are given anywhere it would seem that it would be here, in what is evidently a general calendar table or possibly a calendar wheel.

I have already discussed the question of the assignment of the cardinal symbols to some extent in my former work,[14] and will take for granted that the reader is familiar with what is there stated.

That one of the two characters _a_ and _c_ (Fig. 7), denotes the _east_ or sunrise and the other _west_ or sunset, may, I think, be safely assumed from what is given in the work mentioned, and from the evidence presented by Rosny,[15] and Schultz-Sellack.[16] But which, east and which west is the rock on which the deductions have been, so far, split asunder; Rosny and Schultz-Sellack maintaining that _a_ is west and _c_ east, and I that _a_ is east and _c_ west. If we admit that they are correctly placed on this plate it necessitates the admission on my part that I have been incorrect in my reference of two of them. If _a_ is east then I have reversed those denoting north and south; if it is west, then I was correct as to those denoting north and south, but have reversed those indicating east and west.

Without at present stating the result of my re-examination of this subject I shall enter at once upon the discussion, leaving this to appear as we proceed.

It is well known that each of the dominical days or year-bearers (_Cuch-haab_, as they were termed by the Mayas), Kan, Muluc, Ix, and Cauac, was referred to one of the four cardinal points. Our first step, therefore, is to determine the points to which these days were respectively assigned.

I have given in my former paper[17] my reasons for believing that Cauac was referred to the south, Kan to the east, Muluc to the north, and Ix to the west, from which I quote the following as a basis for further argument:

"Landa, Cogulludo, and Perez tell us that each of the four dominical days was referred by the Indians to one of the four cardinal points. As the statements of these three authorities appear at first sight to conflict with each other, let us see if we can bring them into harmony without resorting to a violent construction of the language used. Perez' statement is clear and distinct, and as it was made by one thoroughly conversant with the manners and customs of the natives, and also with all the older authorities, it is doubtless correct.

"He says, 'The Indians made a little wheel in which they placed the initial days of the year. _Kan_ at the _east_, _Muluc_ at the _north_, _Gix_ or _Hix_ at the _west_, and _Cauac_ at the _south_, to be counted in the same order.'

"The statement of Cogulludo, which agrees substantially with this, is as follows: 'They fixed the first year at the east, to which they gave the name _Cuch-haab;_ the second at the west, and called it _Hiix;_ the the third at the south, named _Cauac_, and the fourth, _Muluc_, at the north.'

"Turning now to Landa's work (_Relac. de las Cosas_, §§ XXXIV), we are somewhat surprised to find the following language: 'The first of these dominical letters is _Kan_. * * * They placed this on the south, side. * * * The second letter is _Muluc_, which is placed on the eastern side. * * * The third of these letters is _Yx_, * * * and it signified the northern side. The fourth letter is _Cauac_, which is assigned to the-western side.'

"This, as we see, places Kan at the south, Muluc at the east, Ix at the north, and Cauac at the west, conflicting directly with the statements made by Cogulludo and Perez. If we turn now to the description of the four feasts as given by Landa, and heretofore quoted, I think we shall find an explanation of this difference. From his account of the feast at the commencement of the Kan year (the intercalated days of the Cauac year) we learn that first they made an idol called _Kan-u-uayeyab_, which they bore to the heap of stones on the south side of the Village; next they made a statue of the god _Bolon-Zacab_, which they placed in the house of the elected chief, or chief chosen for the occasion. This done they returned to the idol on the southern stone heap, where certain religious ceremonies were performed, after which they returned with the idol to the house, where they placed it _vis-a-vis_ with the other, just as we see in the lower division of Plates XX-XXIII of the Manuscript Troano. Here they kept constant vigil until the unlucky days (_Uayeyab-haab_) had expired and the new Kan year appeared; then they took the statue of _Bolon-Zacab_ to the temple and the other idol to the heap of stones at the _east_ side of the village, where it was to remain during the year, doubtless intended as a constant reminder to the common people of what year was passing.

"Similar transfers were made at the commencement of the other years; at that of Muluc, first to the east, then to the house, and then to its final resting place on the _north_ side; of Ix, first to the north, then to the _west_; of Cauac, first to the west, then to the _south_.

"This movement agrees precisely with the order given by Perez; the final resting places of their idols for the year being the cardinal points of the dominical days where he fixes them; that is, Kan at the _east_, Muluc at the _north_, Ix at the _west_, and Cauac at the _south_. There is, therefore, no real disagreement between these authorities on this point."

Most of the modern authors who have touched upon this topic, although in some cases apparently at sea, without any fixed opinion on the subject, are disposed to follow Landa's statement, without comparing it with his account of the supplemental days, and appear to rely upon it rather than upon the statements of Cogulludo and Perez; and hence they refer Kan to the south, Muluc to the east, Ix to the north, and Cauac to the west.

Brasseur, in his _Histoire des Nations civilisées du Mexique et de l'Amérique Centrale_,[18] assigns Kan to the east, Muluc to the north, Hix to the west, and Cauac to the south. But in his supplement to _Études sur le Manuscrit Troano_,[19] and in his note to Landa's _Relacion_,[20] refers Kan to the south, Muluc to the east, Ix to the north, and Cauac to the west, although afterwards, in the same work, in a note to Perez' _Cronologia_, he quotes Cogulludo's statement without explanation or objection.

Dr. Brinton, in his _Myths of the New World_,[21] places these dominical days at the same points to which I have assigned them--Kan at the east, &c.--although referring in a note at the same place to the very page of Landa's _Relacion_, where they are assigned as given by Rosny. In a subsequent work, _Hero Myths_, referring to the same passage in Landa, and with Cogulludo's work before him, he assigns them to the same points as Rosny--Kan to the south, &c.--yet without any reference whatever to his former expressed opinion.

Schultz-Sellack, in an article entitled _Die Amerikanischen Gotter der vier Weltrichtungen und ihre Tempel in Palanque_, in the _Zeitschrift für Ethnologie_ for 1879,[22] comes to the same conclusion as Rosny.

Rosny's opinion on this subject has already been quoted.[23]

From these facts it is evident that the assignment of the dominical days to their respective cardinal points has not as yet been satisfactorily determined, but that the tendency at the present day is to follow Landa's simple statement rather than Cogulludo and Perez. This is caused, I presume, in part, by the fact that certain colors--yellow, red, white, and black--were also referred to the cardinal points, and because it is supposed that among the Maya nations yellow was appropriated to Kan, red to Muluc, white to Ix, and black to Cauac; and as the first appears to be more appropriate to the south, red to the east or sunrise, white to the north or region of snow, and black to the west or sunset, therefore this is the correct assignment.

But there is nothing given to show that this was the reason for the selection or reference of these colors by the inhabitants of Central America.

This brings another factor into the discussion and widens the field of our investigation; and as but little, save the terms applied to or connected with the dominical days, is to be found in regard to the Maya custom in this respect, we are forced to refer to the Mexican custom as the next best evidence. But it is proper to state first that the chief, and, so far as I am aware, the only, authority for the reference of the colors named to the four Maya days, is found in the names applied to them by Landa.[24]

According to this writer, the other names applied to the _Bacab_ of Kan, were _Hobnil_, _Kanil-Bacab_, _Kan-Pauahtun_, and _Kan-Xib-Chac;_ to that of Muluc, _Canzienal_, _Chacal-Bacab_, _Chac-Pauahtun_, and _Chac-Xib-Chac;_ to that of Ix, _Zac-Ziui_, _Zacal-Bacab_, _Zac-Pauahtun_, and _Zac-Xib-Chac;_ and to that of Cauac, _Hozen-Ek_, _Ekel-Bacab_, _Ek-Pauahtun_, and _Ek-Xib-Chac_. As _Kan_ or _Kanil_ of the first signifies _yellow_, _Chac_ or _Chacal_ of the second signifies _red_, _Zac_ or _Zacal_, of the third _white_, and _Ek_ or _Ekel_, of the fourth _black_, it has been assumed, and, I think, correctly, that these colors were usually referred to these days, or rather to the cardinal points indicated, respectively, by these day symbols. If there is any other authority for this conclusion in the works of the earlier writers, I have so far been unable to find it.

If the figures in our plate are properly and distinctly colored in the original Codex Cortesianus, this might form one aid in settling this point, but, as we shall hereafter see, the colors really afford very little assistance, as they are varied for different purposes.

Rosny gives us no information on this point, hence our discussion must proceed without this knowledge, as we have no opportunity of referring to the original. I may remark that it is the opinion of the artist, Mr. Holmes, from an inspection of the photograph, that the plate was at least partially colored.

M. de Charencey, who has studied with much care the custom of identifying colors with the cardinal points in both the New and Old World, believes that in Mexico and Central America the original system was to refer yellow to the east, black to the north, white to the west, and red to the south.[25]

When we turn to the Mexican system we find the data greatly increased, but, unfortunately, the difficulties and confusion are increased in like proportion. Here we have not only the four dominical days and the four colors, but also the four ages, four elements, and four seasons, all bearing some relation in this system to the four cardinal points. It will be necessary, therefore, for us to carry along with us these several ideas in our attempt to arrive at a satisfactory conclusion on this complicated and mystified subject.

Before referring to the codices I will present the conclusions of the principal authorities who have devoted any attention to this question. Sahagun says, "The names that they gave to the four parts of the earth are these: Vitzlampa, the south; Tlapcopcopa, the east; Mictlampa, the north; Coatlampa, the west. The names of the figures dedicated to these parts are these: Tochtli, the rabbit, was dedicated to Vitzlampi, the south; Acatl, the cane, to the east; Tecpatl, the flint, to the north; Calli, the house, to the west; * * * * and at the end of fifty-two years the count came back to _Cetochtliacatl_, which is the figure of the reed, dedicated to the east, which they called _Tlapcopcopa_ and _Tlavilcopa_, nearly towards the fire or the sun. Tecpatl, which is the figure of a flint, was dedicated to Mictlampa, nearly towards hell, because they believed that the dead went towards the north. For which reason, in the superstition which represented the dead as covered with mantas (cloths) and their bodies bound, they made them sit with their faces turned toward the north, or Mictlampa. The fourth figure was the house, and was dedicated to the west, which they called Cioatlampa, which is nearly toward the house of the women, for they held the opinion that the dead women, who are goddesses, live in the west, and that the dead men, who are in the house of the sun, guide him from the east with rejoicings every day, until they arrive at midday, and that the defunct women, whom they regard as goddesses, and call Cioapipiltin, come out from the west to receive him at midday and carry him with rejoicing to the west."[26]

Veytia's statement in regard to the same subject is as follows:

"The symbols, then, which were used in the aforesaid monarchies for the numeration of their years were these four: Tecpatl, that signifies flint; Calli, the house; Tochtli, the rabbit; and Acatl, the reed. * * * The material signification of the names are those just given, but the allegories that they wished to set forth by them are the four elements, which they understood to be the origin of all composite matter, and into which all things could be resolved.

"They gave to fire the first place, as the most noble of all, and symbolized it by the flint. * * * By the hieroglyphic of 'the house' they represent the element earth, and gave it the second place in their initial characters.

"By the rabbit they symbolized the air, * * * and represented it in various ways, among which was the sign of the holy cross. * * *

"Finally the fourth initial character, which is the reed, which is the proper meaning of the word Acatl, is the hieroglyphic of the element water."[27]

At page 48: "It is to be noted that most of the old calendars--those of the cycles as well as those of years and months, which they used to form in circles and squares, ran from the right to the left, in the way the orientals write and not as we are accustomed to form such figures.

* * * But they did not maintain this order in the figures that they painted and used as hieroglyphics in them, but placed them some looking to one side and some to the other."

Gemelli Carreri[28] writes as follows in regard to the Mexican calendar system:

"A snake turned itself round into a circle and in the body of the serpent there were four divisions. The first denoted the south, in that language call'd _Uutzlampa_, whose hieroglyphick was a rabbit in a blew field, which they called _Tochtli_. Lower was the part that signify'd the east, called _Tlacopa_ or _Tlahuilcopa_, denoted by a cane in a red field, call'd _Acatl_. The hieroglyphick of the north, or Micolampa, was a sword pointed with flint, call'd _Tecpatl_, in a yellow field. That of the west or _Sihuatlampa_, was a house in a green field, and called _Cagli_. * * *

"These four divisions were the beginning of the four terms that made up the age. Between every two on the inside of the snake were twelve small divisions, among which the four first names or figures were successively distributed, giving every one its number to thirteen, which was the number of years that composed an indication; the like was done in the second indication with the same names from one to thirteen, and so in the third and fourth, till they finished the circle of fifty-two years. * * * From what has been said above, there arise several doubts; the first is, why they begin to reckon-their years from the south; the second, why they made use of the four figures, of a rabbit, a cane, a flint, and a house."

He then goes on to state that the Mexicans believed the sun or light first appeared in the south, and that hell or inferno was in the north; then adds the following:

"Having found this analogy between the age and the year, they would carry the similitude or proportions on further, and, as in the year there are four seasons, so they would adapt the like to the age, and accordingly they appointed _Tochtli_ for its beginning in the south, as it were, the spring and youth of the sun's age; _Acatl_ for the summer, _Tecpatl_ for the autumn, and _Cagli_ for his old age or winter.

"These figures so disposed were also the hieroglyphicks of the elements, which is the second doubt; for _Tochtli_ was dedicated to _Tevacayohua_, god of earth; _Acatl_ to _Tlalocatetuhtli_, god of water; _Tecpatl_ to _Chetzahcoatl_, god of air; and _Cagli_ to _Xiuhtecuhil_, god of fire. * * *

"The days _Cipactli_, _Michitzli_, _Ozomatli_, and _Cozcaquauhtli_ are companions to--that is, in all respects follow--the order of the four figures that denote the years of an age, viz, _Tochtli_, _Acatl_, _Tecpatl_, and _Cagli_, to signify that every year whose symbol is _Tochtli_ will have _Cipactli_ for the first day of the month; that whose symbol or distinctive mark is _Acatl_ will have _Michitzli_ for the first of the month; _Tecpatl_ will have _Ozomatli_, and _Cagli_ will have _Cozcaquauhtli_."

Clavigero[29] agrees with Gemelli in reference to the correspondence of the year symbols with the first days of the years, and inserts the following remark in a note:

"Cav. Boturini says that the year of the rabbet began uniformly with the day of the rabbet, the year of the cane with the day of the cane, &c., and never with the days which we have mentioned; but we ought to give more faith to Siguenza, who was certainly better informed in Mexican antiquity. The system of this gentleman is fantastical and full of contradictions."

From this statement we infer that Siguenza held the same opinion on this point as Clavigero and Gemelli.

Boturini[30] gives the following arrangement of the "symbols of the four parts or angles of the world," comparing it with that of Gemelli.

"Gemelli. "Boturini.

1. Tochtli = South. 1. Tecpatl = South. 2. Acatl = East. 2. Calli = East. 3. Tecpatl = North. 3. Tochtli = North. 4. Calli = West." 4. Acatl = West."

SYMBOLS OF THE FOUR ELEMENTS.

"Gemelli. "Boturini.

1. Tochtli = Earth. 1. Tecpatl = Fire. 2. Acatl = Water. 2. Calli = Earth. 3. Tecpatl = Air. 3. Tochtli = Air. 4. Calli = Fire." 4. Acatl = Water."