The hint furnished by these characters may enable us to gain a correct idea of the signification of the dotted line which surrounds one of the characters in each group of Dres. 7c, one of which is shown in plate [LXV], 47. As the inclosing line of dots appears in some cases (but not all, for in some instances o or u appears to form the chief phonetic element) to indicate mo or mu, it is possible that this glyph may be properly interpreted by muhul, “a gift, dower, present,” or “to present a gift or dower, to offer a present.” Hence the whole character shown in plate [LXV], 47, may be interpreted “to make a gift of cacao.”[238-1]
The usual form of the Mexican symbol of this day is shown in plate [LXV], 48, the leaf-like portion being blue in the original to indicate water. In regard to the origin of the character, Seler remarks: “If the Maya character agrees with the Mexican (atl), we must look upon it as a water vessel.” Yet after a number of illustrations and references he declares: “I by no means affirm that the vessel is expressed by the form of this character. The form seems to me to express rather the water drop.”
It is more likely that it represents a little circular hillock, seen from above, or something of that nature surrounded by a ring, as the significations given the Maya word mul are “hillock, heap, mound, mountain, ants’ nest, etc.” However, if Henderson is correct in giving as one of its special meanings “out of many one,” its origin may readily be seen. That it was taken from some object which could be designated by the word mul or mol may confidently be assumed. Hence the symbol is used for its phonetic value as a day character and not with any reference to the object represented. The little circle and loops seen in plate [LXV], 43, from the Cortesian Codex 30b, are probably, as heretofore stated, introduced to give the c sound. Dr Brinton suggests that it represents one thing in another of the same kind, with a reference to collecting together or heaping up.
Maya, oc; Tzental, elab; Quiche-Cakchiquel, tzi; Zapotec, tella; Nahuatl, itzcuintli.
The symbol of this day as given by Landa is shown in plate [LXV], 49. This is substantially the usual form found in the codices as given in [LXV], 50, 51, 55, the first two being usual in the Troano, Cortesian, and Peresian codices, and 55 in the Dresden. In a few instances, as Tro. 12a and 12c, it assumes the face form 52. The face form shown at 54 occurs in the Dresden Codex, as do the variations seen at 53 and 56.
Dr Seler and Brasseur contend that the forms shown in plate [LXV], 52 and 54, make it evident that the broken line, which is the chief characteristic of the glyph, is intended to represent, or rather is derived from, the ear of the dog. This, Seler says, is frequently represented in the Mexican codices, and also many times in the Maya manuscripts, with the tip of the ear torn away. To illustrate this, he presents several figures of dog’s heads, one of which is shown in our plate [LXV], 57.[239-1]
There would seem to be some foundation for this supposition, yet there are difficulties in the way of its acceptance which appear unsurmountable. The first of these is that it furnishes no explanation or clue to the relation between the symbol and the Maya or Tzental name. Second, it does not appear to have been used in any instance as the symbol of the dog, which seems to be a fatal objection, if it is assumed to be merely ideographic. Third, it renders only more difficult any explanation of the character shown in plate [LXV], 58, which is of such frequent occurrence in all the codices. If a satisfactory interpretation of this glyph could be found, it would assist greatly in deciphering the codices. I am rather inclined to think it is a sign of repetition—as “repeat thrice.” If there were some word for ear which could be connected with oc or elab, then we might suppose the symbol to be used phonetically. However, as this can not be found, some other explanation must be sought.
The Nahuatl and Quiche-Cakchiquel names are the ordinary terms in these languages for “dog,” and the Mexican symbol for the day is the head of a dog. Dr Seler does not attempt to explain the Tzental name, and merely suggests that the Maya word oc, “foot, footprint, track,” and as a verb, “to enter, to go into,” may have been adopted by the priests as expressing a prominent characteristic of the dog. Dr Brinton is inclined to derive the name oc from the verb ocol, oclah, “to steal, to rob,” rather than from ocol, “to enter,” supposing it to have been selected as indicative of another characteristic of the dog. This he believes also to be the signification of the Tzental term elab. This it seems to me is again reversing the order, unless we assume that the Quiche tzi and Mexican itzcuintli are the older terms.[240-1]
Dr Brinton says that according to Bartolomé de Pisa the Zapotec name signifies “dog,” though he does not find it with this meaning in the vocabularies. Dr Seler, however, obtains the signification “dog” for this name by supposing that it is derived from tee-lao, “mouth downward,” referring to some myth of a dog representing the lightning, or lightning demon, as falling or plunging downward from the sky in certain figures of the codices. This, Dr Brinton says, “seems strained,” which may also be said of the explanations of the Maya name.