Capuchin Monkey (Cebus capucinus,—C. hypoleucus Auct.) With the possible exception of one or two figures, monkeys (Maya, maaš or baaɔ) are not represented in the Maya codices examined. In Tro-Cortesianus 88c ([Pl. 39], fig. 4) occurs a curious nondescript animal with what seem to be hoofs on the forefeet, a somewhat bushy tail of moderate length, and a head that appears to be distinctly bonneted, somewhat as in the representations of the capuchin. Stempell regards this as a monkey, though recognizing that the short bushy tail is unlike that of any Central American species. The figure seems quite as likely a peccary or possibly a combination of a deer with some other animal. A glyph ([Pl. 39], fig. 5) found directly above the figure just referred to, suggests a monkey, though it cannot be surely identified. A pottery whistle from the Uloa Valley (text [fig. 15]) shows two monkeys standing side by side with a posterior extension for the mouth piece. Their heads are shaped as in other representations of this monkey with a distinct cap or bonnet and facial discs. A pottery stamp from the same locality shows a monkey with a long tail (Gordon, 1898, Pl. 11, fig. f). It recalls the drawings of monkeys given by Strebel (1899, Pls. 1-4).
In the Nuttall Codex are numerous heads and a few other figures of a monkey, which from the erect hair of the crown, curling tail, and distinctly indicated facial area must be the common bonneted or capuchin monkey of Central America. This species does not occur in Yucatan. What is undoubtedly the same animal is shown as a head glyph in [Pl. 39], fig. 8, from the Aubin manuscript. The identifications of the head-forming glyphs in the Nuttall and the Aubin manuscripts are certainly correct as the Nahua day sign (Oçomatli) means ape.
Text [figs. 16-19], show some of the signs for the day Chuen from the Maya codices. This is the day corresponding to the day Oçomatli of the Nahuas. There is little resembling an ape in the Maya signs although it has been remarked that the sign may show the open jaws and teeth of this animal.
Förstemann (1897) as noted by Schellhas (1904, p. 21) alludes to the fact that the figure of god C, which occurs also in the sign for the north, in the tonalamatl in Dresden 4a-10a occurs in the day Chuen of the Maya calendar, and this corresponds to the day Oçomatli, the ape, in the Nahua calendar. This would suggest a connection between god C and the ape and this may be seen in the glyphs for god C (text [figs. 20-24]). Förstemann sees “an ape whose lateral nasal cavity (peculiar to the American ape or monkey) is occasionally represented plainly in the hieroglyph picture.” He also associates god C with the constellation of Ursa Minor.
It will be seen from the detailed examination of the fauna shown in the codices that after all a comparatively small part of the animal life of the country occupied by the Maya speaking peoples is represented. The drawings in some cases are fairly accurate, so that there is little difficulty in determining the species intended by the artist. At other times, it is hazardous to state the exact species to which the animal belongs. It is only in a comparatively small number of cases, however, that there is any great doubt attached to the identification. It will be noted that the drawings of the Dresden manuscript are much more carefully and accurately done than those of the Tro-Cortesianus. A greater delicacy and a more minute regard for detail characterize the Dresden drawings in general.