Maya, chicchan; Tzental, abagh; Quiche-Cakchiquel, can; Zapotec, ci, ziie or guii; Nahuatl, cohuatl.
The forms in which the symbol of this day appears are various and sometimes widely divergent. The principal ones are shown in plates [LXV], 9 to 20. The form given by Landa is seen at 9; that most common in the Codex Tro. at 10. Other forms which frequently occur are shown at 11-13; those shown at 14-16 are from the Troano Codex. Some unusual forms which vary widely from the typical glyph are given at 17-20.
The change of a symbol to the face form, as seen in this instance at [LXV], 15-16, does not appear to have any significance. The chief element of this character is the circular spot in the right portion, usually bordered by a double line and little square blocks, with the interior generally crosshatched. As the crosshatching is also found in the symbol for the month Pax (plate [LXV], 22), it is probable, if phonetic, that this characteristic denotes the x (sh) or ch sound. As a similar marking is frequently present on the serpent figures in the codices (plate [LXV], 23), it is possible that its signification is chan, “serpent,” or it may refer to some real or mythological characteristic.
The signification of the names of this day, except that of the Nahuatl calendar—cohuatl, “serpent”—appears to be uncertain. Perez says the word chicchan can be explained only by considering it to be incorrectly written for chichan, “little.” Henderson in his lexicon writes it chichan, and gives as the meaning of the word, “new, young, as chichan u, the new moon.” Dr Seler first suggested that the first part of the name might be derived from the root chi, chii, “mouth, to bite,” and hence that the signification might be “the biting serpent.” However, he subsequently concluded that the proper interpretation is “a sign marked or taken,” from chich, “a sign or mark,” and ch’aan, “something taken or carried away.” Dr Brinton thinks there is much less difficulty in construing it as chich, strong or great, and chan, the generic Tzental term for serpent. The generic term for serpent in the Zoztzil is cham.
Dr Seler does not attempt an explanation of the Tzental term, but Dr Brinton says that it means in that dialect and in Cakchiquel, “luck, fate, fortune.” This, he says, is identical with the Zapotec ci, zii, and guii, and, as he finds evidence that the serpent is mentioned as an animal whence portents were derived by the Zapotecs, thinks this furnishes the connecting link with the signification in other calendars. This explanation is so circuitous, and in fact strained, as to render it unsatisfactory.
A study of the symbol with reference to its origin may perhaps furnish some aid in arriving at the true signification of the name. As will be seen by reference to the various forms of the symbol, the bordering of the circular inclosed space appears to be more permanent than the inner markings. This is apparent from the fact that the little squares or blocks are retained in all the types except the anomalous forms shown in plate [LXV], 16-18, and even in one of these ([LXV], 18) they appear. On the other hand, the markings in the inclosed space are varied, and in some instances, as [LXV], 11, are omitted altogether. It would seem, therefore, from this that the bordering was considered the essential element of the glyph. From what, then, is the symbol taken? If we turn to Dresden 25c, we see in the priest’s robe, in all probability, that from which the symbol was derived. Here we have the inner crosshatching and the little dark blocks or squares around the border. The same pattern is seen also on Tro. 16*b and c, and on the female dresses, same codex, 20*c and d. On the latter, in some cases, is the waved line seen in the unusual forms of the day symbol shown in plate [LXV], 17, 18, and 19. Other examples could be referred to, but attention is called only to one more, viz, the curtain-like articles exhibited on Tro. 29*b, where we see not only the inner crosshatching and bordering blocks, but on the side borders the precise marking of the day symbol shown in plate [LXV], 17.
As chi, chii, signifies not only mouth, but also “limit, border, margin, shore,” and especially the “skirt or loose edge of a garment,” the relation of the symbol to the name of the day is obvious. It is used here for its phonetic value—chi. As chii signifies “to bite, prick, to sting as a serpent,” and chan denotes “serpent,” the true explanation of the name of the day would seem to be “the biting or stinging serpent.” This will perhaps justify us in supposing that where the symbol is found on a serpent it must have reference to this characteristic.
I had not observed when the above was written that Brasseur had expressed substantially the same view in regard to the origin of this symbol.