For the Tzental word aghual, standing parallel with the Maya ahau, which doubtless corresponds to the abstract form ahaual of the word ahau, is to be referred rather to a primitive form avu, a’ku, ahu, than to ahau. In the Tzental Pater Noster which Pimental gives, we find the phrase “to us come Thy kingdom (Thy dominion)” expressed by the words aca taluc te aguajuale. The primitive meaning of ahau is certainly “man,” “lord,” and the two roots of similar significance, ah and vu (see uinic, vinak, “man”) seem to concur in this word.
He explains the Quiche-Cakchiquel hunahpu by hun, “one,” and ahpu “lord of the blowpipe,” or “blowpipe shooter.” Dr Brinton translates it the “One Master of Power.” He brings the Mexican name into harmony by rendering it “the flower of the day”—that is, the sun; and the Zapotec by rendering it “eye,” meaning “the eye of the day”—i. e., the sun.
When we attempt to bring the symbol of the day into harmony with the Maya name, we encounter a difficulty which can be overcome only by following a different line from that suggested by Dr Brinton or Dr Seler. That the character shown in [LXVIII], 12, is the symbol for the cardinal point “east,” which in Maya is likin, is now generally admitted, and that the lower portion is the symbol for kin, “day” or “sun,” is also admitted. We are therefore justified in concluding that the upper portion, which is the Ahau symbol, stands for li, and that l is its consonant element. If Landa’s second l (shown in [LXVIII], 43) is turned part way round, it will be seen that it is a rough attempt to draw the Ahau symbol. If a careful study is made of his l’s as given in his list, and his example of spelling le, and of the similar characters in the codices, it will be seen that both his l characters are derived from the same original. For example, the character shown in [LXV], 60, from Tro. 22*a is precisely the combination which this author translates le, “a snare,” or “to snare.” By referring to the plate it will be seen that it is followed by the character ([LXV], 61) which we have interpreted kutz, “turkey,” and that in the picture below the text there is a lassoed turkey. It is apparent, therefore, that both these forms are used sometimes for words of which l is the chief phonetic element, and that the parallelogram and two interior dots are the essential elements. The day symbol is of less frequency in combination than the other form, but it sometimes occurs. It must, however, be distinguished from the closely allied p symbol heretofore alluded to.
From what has been shown in regard to the symbol it would seem, if considered phonetic, that the original day name it was intended to represent contained l as its chief consonant element. If ikonomatic, the name of the thing indicated had l as its chief element.
I think there can be little doubt that the symbol, as has been suggested by others, was taken from the full face, the central double line representing the nose, the two open dots the eyes, and the circle below the mouth. Now, according to Fuller’s Zapotec Vocabulary, the name for face is lu, which is the Zapotec name of the day. As has been stated, Dr Brinton thinks the Nahuatl and Zapotec names refer to the sun, and he is inclined also to believe that the “ruler” or “sovereign” referred to by the names of the Maya dialects is the sun.
I think we may rest assured that the symbol of this day was derived from the full face, and that the word (for face) it was intended to indicate had l as its chief phonetic element—possibly from lec, “brow, front, forehead.” If derived from the face, its use as a day symbol, and in numerous combinations, proves beyond question that it is phonetic in the true or in the rebus sense.
[205-1] Study of the Manuscript Troano, pref., p. viii.
[205-2] American Anthropologist, Washington, July, 1893.
[207-1] The plates are designated by Roman numerals, and the figures by the Arabic numbers 1, 2, 3, etc. Hence [LXIV], 1, signifies figure 1 of plate [LXIV]; [LXIV], 2, figure 2 of plate [LXIV], etc.
[208-1] American Anthropologist, July, 1893, p. 254.