A comparison of plate [LXV], 36, with the symbol of the day Ahau, shown in [LXVIII], 5, leads at once to the impression that the former was derived from the latter, and that, if in any sense phonetic, the equivalents of the two are closely related. As will be shown hereafter, the Ahau symbol has l as its chief phonetic element, if it be considered in any sense phonetic. We should therefore expect to find, in the verbal equivalent of this Lamat symbol, l as a prominent element. In the form shown at [LXV], 33, it would seem that we see an effort to intimate by the character itself the presence of the b element. That the symbol shown in plate [LXV], 38, has b as its chief element is shown elsewhere. It is possible, therefore, that this Lamat symbol had no original signification purely its own, but that it is a composite derived from the Ahau, and what I have termed the b symbol. Without anticipating the proof that the Ahau symbol has l as its chief phonetic element, I call attention to the fact that it is the upper character in the symbol for likin, “east” (plate [LXVIII], 12). As the lower character is the well-known symbol for kin, “day” or “sun,” we must assume that the value of our Ahau, in this case at least, is li. As another suggestion, I would add that it may have been derived from a figure used in some game. As the figure is usually divided into apartments or cells, most of which inclose a dot, the Maya word lem, lemah, “meter, encajar, poner dentro, introducir” (Perez), would not inappropriately express the idea. Its use as a day symbol would then be simply for its phonetic value. This is based, of course, on the derivation. I suggest below. Nevertheless it must be admitted that these are but mere guesses.
In his article so frequently referred to Dr Seler has little to say in regard to the signification of the names of this day. He remarks that “the word kanel is given by Ximenes—with what authority I know not—with the signification ‘rabbit,’ thus corresponding to the Mexican name for this character (Tochtli).” He says he is unable to interpret the words lambat and lamat. In his subsequent article he interprets the Zapotec word by “to divide, to break into pieces,” and remarks “that the concept of something divided, broken in pieces, lies at the foundation of the delineation of this day character is also proved by the Maya hieroglyph for the same [see plate [LXV], 33 and 36], in which something divided or broken up is undoubtedly indicated.” He adds that “perhaps also the terms lambat and lamat, used in Tzental-Zoztzil and in Maya for the day character, and which are hardly explainable from the well-known Maya, are derived from the Zapotec word lapa.” Dr Brinton’s explanation is as follows:
The Maya lamat is evidently a shortened form of the Tzental lambat, which is composed of lam, to sink into something soft (“hundirse in cosa blanda,” like light loam), and bat, the grain, the seed, and the name refers to the planting of the crops. The Quiche-Cakchiquel kanel is the name of the Guardian of the Sown Seed, probably from kan, yellow, referring to the yellow grains or maize. The Zapotec lapa or laba means a drop, and a crown or garland; here probably the latter, in reference to the products of the fields. The rabbit, in Nahuatl, is the symbol of ease and intoxication.
Thus, while Dr Brinton explains the name by “sinking in the mud or soil,” Brasseur explains it by “sinking in the water.”
It is much more likely that the Maya name is but a modification of lemba, which, as a verb, according to Henderson, signifies “to flash, to shine, etc;” and as a noun, according to Perez, “resplendor, brillo, relampago.” I have no Tzental vocabulary at hand, but observe that in the closely allied Zoztzil, “relampagear” is given as the equivalent of lemlaghet.
It is a coincidence worthy of a passing notice that in Hawaiian lama and pu-lama signify “a torch;” au-lama, “to give light;” malama, “light from the sun or moon;” in Samoan, lama, “the candle-nut tree, and a torch made of the nuts;” in Tonga, mama, “light, a flambeau;” New Zealand, rama, “candle, light;” Tahaitan, rama, “a torch.”
It is somewhat singular that Dr Brinton, after his interpretation of the Maya name of the fourth day heretofore given, should in this instance derive kanel—the Quiche-Cakchiquel name of this day—from lean, “yellow,” referring to the yellow grains of maize. However, it is quite probable that the reference to the color in this explanation is correct.
The traditions of the Indians in which the rabbit is brought into relation with the sun are well known. Dr Brinton has shown in his work on “American Hero Myths” that the Rabbit or Great Hare in the Algonquian myths symbolized “light.” He remarks in “The Lenape and their Legends” that—
The familiar Algonkin myth of the “Great Hare,” which I have elsewhere shown to be distinctively a myth of Light, was also well known to the Delawares, and they applied to this animal, also, the appellation of the “Grandfather of the Indians.” Like the fire, the hare was considered their ancestor, and in both instances the Light was meant, fire being its symbol, and the word for hare being identical with that of brightness and light.[236-1]