The symbol of the dog as found in the Dresden Codex (13c), and as admitted by Dr Seler, is shown in plate [LXV], 59. The same symbol is found in the same codex, 21b. Now, I think it possible to show, with a considerable degree of certainty, what is the chief phonetic element of this symbol, at least of its first or left-hand character. In plate [LXV], 60, from Tro. 22*a, is seen (omitting the prefix) substantially the symbol that Landa interprets le, “the lasso,” and also “to lasso.” As the lower character is his e, we may take for granted that the upper portion indicates the l sound; further evidence of this, however, will be presented under the twentieth day. As this is followed by the symbol seen in plate [LXV], 61, which refers to the “turkey” (kutz or cuitz),[240-2] and the figure below the text shows a snared turkey, the interpretation appears to be appropriate. Turning now to Dres. 44 (l)c, we notice in the picture below the text the compound glyph shown in plate [LXV], 62. Immediately below it is the figure of a fish, which the two individuals represented are trying to catch in a seine. As this contains the same elements as 61 (plate [LXV]), reversed, the phonetic value should be tz’c. Referring to Perez’ Lexicon, we find that tzac is a fish “so named;” Brasseur says, “a little fish resembling a sardine which inhabits the senotes.”
Now these give tz’ as the chief phonetic element of the left character of the dog symbol ([LXV], 59), which is also the consonant element of the name for “dog” (tzi) in the Tzental, Cakchiquel, and most of the Maya dialects, though not of the Maya proper. This furnishes a consistent and appropriate rendering of the left portion of the symbol. Although the symbol for the mouth Kankin ([LXV], 63) presents a difficulty, it is possible some other name was applied to this month of which tz was a leading element; Yaxkin is sometimes written with the prefix Dze.
As och is the Maya name for the “male fox,” and oquil or ocquil is the name in Tzental and Tzotzil for “wolf,” it is possible the Maya name may have been derived from one of these. Moreover, it is worthy of notice that “foot” in Tzotzil is written oquil as well as oc.
I was at first inclined to adopt Dr Seler’s suggestion that the distinguishing feature of the symbol might have been taken from the dog’s ears as given in the codices. However, a more thorough examination leads me to doubt this suggestion. The little black clots or blocks on the bent line appear here, as in the chicchan symbol, to be the most prominent and essential elements of the symbol. As they do not appear in the ear figures, it seems impossible that the character should have been derived from these figures. It is more likely that they represent the knots on a string or cord; and this supposition appears to be sustained by the fact that the Maya word hok, according to Brasseur, signifies “a knot, hook;” and hokal “to be knotted, formed of knots.” Perez says “hok, el lazo formado para anudar;” “hokol, lazarse para anudarse la cuerda.” If this supposition be correct, the symbol is used for the day because of its phonetic value, and without any reference to its original signification.
Maya, chuen; Tzental, batz; Quiche-Cakchiquel, batz; Zapotec, loo; Nahuatl, ozomatli.
The symbol of this day is subject to few and slight variations. The form given by Landa, which is also quite common in most of the codices, especially Tro. and Cort., is shown in plate [LXV], 64. Slight variants are shown in [LXV], 65, 66, and 67. An exceptional and peculiar form from Dres. 32b is seen in [LXV], 68. A form from the Perez codex in which an eye is introduced is given at [LXV], 69. The character on the Palenque Tablet and some other inscriptions, which is supposed to be the symbol of this day, is shown at [LXV], 70, but the proof that it is, in these cases, the day symbol is not so conclusive as that in regard to other day symbols, as no method of bringing it into relation with the other time symbols of the inscriptions has been found.
A closely corresponding form is seen in the symbol for the mouth Tzec as found in the Dres. Codex (see plate [LXV], 71). If the glyphs are in any sense phonetic, it is probable that in the comb-like appendage to this symbol (Landa’s ca) we have the ’c (’k) sound, and that the variation in the main character from the usual chuen glyph (in having the bounding line open and turned right and left at the top) is indicative of the variation in the phonetic value. The explanation of the symbol, which replaces the eye in the dog or panther like figure in Tro. 32c and 33c, and is alluded to by Dr Seler in this connection ([LXVI], 1), has already been given under the discussion of the “Third Day.” There, as I have shown, it probably indicates the Maya word choco, “heat, warmth,” alluding to the hot, dry season which parches and shrivels up the growing corn. This explanation retains the phonetic value of the symbol, and it appears also to be entirely consistent with the figures found in connection with it.
There is another symbol closely allied in form (plate [LXVI], 2) which is of frequent occurrence in the codices, usually, and, in fact, almost exclusively, in the picture spaces, and apparently bearing some relation to the offerings. It is often in groups, and is many times repeated in groups on the so-called “title pages” of the Tro. and Cort. manuscripts. It, however, frequently occurs in the form seen in the dog’s eye ([LXVI], 1), grouped as the other (Dres., 25a, etc) and undoubtedly used as an equivalent, as we find numerals attached as with the other form. The only distinction, as will be observed, is the presence or absence of the little divided square at the top. As that with the divided square is more detailed, it is probably the correct form, and, if so, can not be distinguished from the Chuen symbol.
On Dres. 29b, 30b, and 31b the symbol shown in plate [LXVI], 3, is found in each group of characters. This bears a close resemblance to the symbol for the month Tzec, but varies in some important respects, as will be seen by comparison. The appendix, as I am inclined to believe, gives the ah, ha, or hal sound, and shows that it is a verb or word indicating action. As we find in each group the figure or symbol of a food animal, the whole series may be supposed to relate to feasts, or eating, or the collection of food. This suggestion is strengthened by the fact that the kan or maize symbol is placed in connection with the animal figures. It is possible, therefore, that this character may be correctly rendered by tziclim (tziclimtah), “to distribute, share, divide among many.” As it is followed in each case by a cardinal-point symbol, and the symbol of the double tongued or toothed deity, probably Itzamna, is found in each group, it is probable that the text relates to religious festivals. This interpretation, however, is a mere suggestion or guess, which as yet I am unable to fortify by any other evidence than the resemblance of the main character to the Tzec symbol.