The glyph is seldom if ever found in combination with other characters or used otherwise than as a day symbol. This, together with the fact that it is not found except as a day symbol in the beekeeper’s calendar in the Troano Codex, would seem to indicate that there has been a change in the name of the day since the origin of the symbol; or, on the other hand, the symbol has been modified from some older form. Nevertheless, there are some indications that it is phonetic and that the corkscrew figure has b as its chief element, whether cib be the word indicated or not.
In the symbol for the day Caban ([LXVII], 9) we see the same corkscrew figure, and observe that b is the chief consonant element of the word. In the well-known symbol for woman ([LXVI], 49) there appears the same character, usually double, one at the front of the face, the other on the back part of the head. I have usually considered this a mere conventional symbol, taken from the female head, these corkscrew figures indicating the rolls of hair. Nevertheless it is possible that it is phonetic, as we see on the cheek the c, ch, or k character heretofore referred to. As chup, chupal, and chuplal are names for “woman, female, or girl,” the p may replace the b and represent the corkscrew figure. I am unable, however, to explain the prefix, which should have the b or p sound, or be a determinative. Possibly it may denote pal, signifying a young person, though this appears to refer generally to the male sex. Henderson, however, prefixes x to give it the signification “daughter, or girl.”
That the symbol on vessels as shown in [LXVII], 6, indicates liquid, or drink of some kind, is more than probable. It may refer to balche (or baleze), the ceremonial drink, the symbol indicating the phonetic element b.
The upper portion of the figure shown in [LXVII], 7, from Tro. 3*b and 4*b (in the space) I was at first inclined to regard as a reptile of some kind, but the fact of its presence in the section relating to bees and honey, and the corkscrew markings, render it probable that it is beeswax. To this evidence may be added the fact that the symbol over which it is placed contains some of the elements of the cib glyph. There are a number of places where quite similar markings appear on seats and other things, but these are distinguished by the added line of dots, showing it, as will be seen hereafter, to be in these cases the cab or caban symbol.
The facts which have been mentioned, together with the form of the symbol, may possibly lead to a correct understanding of its origin. It seems probable that the corkscrew figure, which is the chief, and apparently only, essential element, is taken from the root of a plant and was the conventional method of representing that object. As it appears from Henderson’s Lexicon that “root” was one signification of cib (probably from cibah, “to follow, succeed,” which also signifies “born, manifested, root,” alluding to origin), and also that in Zotzil yib or yibel is “root” (raiz de arbol, yibel-te), we find the reason why this was selected as the symbol to express the sound cib. The fact that in the Zapotec loo signifies “root” strengthens this conclusion and indicates that the symbol is not used simply for the sound indicated—that is, phonetically or ikonomatically—but also with reference to the signification.
Maya, caban; Tzental, chic; Quiche-Cakchiquel, noh; Zapotec, xoo; Nahuatl, ollin. In addition to these, the following are also sometimes given: In Meztitlan, nahui olli; Pipil, tecpila nahuatl.
This character, as is apparent from plate [LXVII], 8-13, is subject to no material variation; in fact, to no variation which would prevent us from at once identifying it. That shown in [LXVII], 8, is Landa’s figure. The change in position of the black spot and lines with reference to one another does not appear to have any significance. In the Troano and Cortesian codices the black dot is sometimes on one side and sometimes on the other. In the Dresden Codex, however, it is nearly always on the left. The one shown in [LXVII], 13, in which there is introduced a new element, is found several times in the last part of the Dresden Codex.
This character is used very frequently otherwise than as a day symbol, being found separate and in combination, also as a mark on a number of articles. As it is possible to determine with reasonable, and in fact satisfactory, certainty its signification in a number of instances where used otherwise than as a day symbol, some of these will be noticed, as they seem to furnish strong evidence of phoneticism. But I repeat here the statement made at the commencement of this paper, that in using this term “phoneticism,” I include that which may, in a strict classification, be called ikonomatic. However, before referring to these, it is best to give the interpretations of the names which have been suggested, as the bearing of our interpretations of the symbols will then be better understood.
The Mexican name ollin or olin is generally interpreted “motion or movement,” with special reference to the earthquake. Dr Seler, however, adds “caoutchouc ball.” In his first paper, heretofore referred to, he remarks in regard to the Maya, Tzental, and Quiche-Cakchiquel names: “There is not much to be drawn from these words.” In his subsequent paper he apparently relies upon the usual signification of the Mexican term, and from this and the signification of the Zapotec xoo, “powerful, strong, violent,” concludes that the Tzental name may be consistently rendered by “large, powerful,” and the Maya name by “that which is brought down, which is above,” reference being made to ascending and descending. Dr Brinton derives the Maya term from cab, “might or strength,” on the authority of the Motul Dicc., and says that in this sense it corresponds precisely with the Tzental chic (equal Maya chich, “cosa fuerta y dura”), the Quiche-Cakchiquel noh, “strong, great,” and the Zapotec xoo, “force, power, or might.” Dr Seler, however, concludes that the Zapotec name is here to be interpreted “earth,” or to be understood as referring to the earth. He thinks that the day symbol is an abbreviated form of, or derived from, [LXVI], 49, which he takes to be a symbol of the goddess Chiribias or Ixchebelyax, whom he identifies with Zaczuy, “the white maiden.” As will be observed, we have expressed the opinion that this glyph is a symbol for woman in the general sense, which conclusion appears to be confirmed by its connection with different female figures. There are, however, certain prefixes and suffixes which may serve to give it a specific application; for example, in [LXVII], 14, from Dres. 16c, the prefix, according to my interpretation, contains the z sound as its chief phonetic element. It is possible that in this case a particular person may be referred to by the prefix, the woman symbol being here simply a determinative. Dr Brinton, in his explanation of the month name Zip, remarks: “This was Zuhuy Zip, the virgin Zip, her name being properly Dzip, ‘to skin, to dress slain animals.’” I prefer, however, to interpret the symbol by “maiden,” or “young woman,” the prefix signifying zuhuy. Nevertheless, the suffix in some instances, as [LXVII], 15, from Dres. 18b, may indicate that a sacred or mythological personage is referred to, as it is added as a suffix in some cases to deity symbols; however, as it is often found in other relations, where it can have no such signification, I am not inclined to give it this interpretation, as the evident female deities are denoted by quite different glyphs.