Fig. 378. Copy of lower division of Plate 65, Dresden Codex.
A remarkable series of figures and written characters runs through the lower division of Plates 65 to 69 of the Dresden Codex, apparently devoted entirely to the representation of incidents in the life of the culture hero Kukulcan, or deity mentioned on a subsequent page as the “long nosed god” or “god with the snake-like tongue,” or to ceremonies to be performed in honor of this deity. Over the figure are three lines of written characters, as shown in [Fig. 378], which is a copy of the lower division of Plate 65. These, as is readily seen, are in groups, one group of six compound characters over each figure of the god. There are thirteen figures of the god and thirteen of these groups of characters in the series. The characters of a group, as may be seen by reference to the figure, are arranged in the following manner:
| a | b |
| c | d |
| e | f |
to be read (presumably) in the alphabetic order of the letters given; though the order in which they are to be read is not essential at present. Examining the series carefully we find that the first character of each group corresponding with a in the above diagram is the same throughout. The same thing is true in reference to the third, or that occupying the place of c in the diagram, which is the symbol of the deity. The sixth, or that corresponding with f in the diagram, is also the same throughout the series; the fifth, corresponding with e, is substantially the same throughout, though subject to more variations than any of the other characters. It follows, therefore, that the chief and almost the only differences in the readings of the groups are to be found in the second and fourth characters, or those represented by b and d in the above diagram; the others (at least those represented by a, c, and f), if referring at all to the figures, must relate to something found in or applicable to each. The third (c), as stated, is the symbol of the deity and corresponds in the text with the figure of the god in the pictures. As this deity figure is the only thing found in all of the representations, we must seek for the explanation of the other two permanent characters in something else than what is figured.
Comparing the second character (b) of each group with that upon which the god is seated or standing, we find sufficient evidence to satisfy us that this symbol is the one which is used throughout to indicate this object. For example, the second symbol in the group on Plate 69 is an exact copy of the object on which the deity is seated. The same thing is substantially true of that in the left hand group of Plate 66, the middle group of 67, and the right hand group of 68.
Assuming, on account of the remarkable regularity of this series and the fact that the deity is in each case seated or standing on something, that this rule holds good throughout, we have a clew to those corresponding symbols which are not simple copies of the things they are used to indicate.
Turning to [Fig. 378], we observe in the right hand department the marks of footsteps under the deity and the character shown in the margin ([No. 20]) as the second of the group above the deity. It is worthy of notice that in the two we find precisely Landa’s two characters for the letter B. Is it possible that the two principal parts of this compound character denote the Maya words oc be, “foot journey” or “enters upon the journey”? Attention will be called to this further on, but it is proper to state here that as the prefix is found in three other corresponding characters it cannot be a necessary part of that which represents the footsteps in this case.
No. 21. | Assuming the theory above given as to the characters in the inscription which represent the things under the deity figures to be correct, the second character in the middle group of the lower division of Plate 65, shown in [Fig. 378], will be the symbol for the substance represented by scrolls under the figure of the deity.[354-1] |
The prefix in this case is the same as that to the symbol above described ([No. 20]), and of course has the same signification. The other portion of [No. 21] must therefore represent the substance in which the god is walking. This appears to be dust, sand, or mud.