Maya, ik; Tzental, igh; Quiche-Cakchiquel, ik’; Zapotec, gui, ni, laa, laala or liaa; Nahuatl, ehecatl.
The form of the symbol of this day presents a number of minor variations, the more important of which are shown in plate [LXIV], 18-26. Symbol 18 is the form given by Landa; 19-24, those found in the codices; 25 is from the left slab of the Palenque tablet or altar plate, and 26 is from the Tikal inscription.
So far as this character can satisfactorily be interpreted, where used otherwise than as a day symbol, the signification appears to be wind, spirit, or life, whether considered phonetic or not. As illustrations of its use, the following examples are presented:
At the right side of Dres. 72c are the three characters shown in plate [LXIV], 27, 28, and 29, which follow one another downward, as shown in the figure, the three forming one of the short columns of the series to which they belong. From the lowest, which is the ik symbol, waving blue lines, indicating water, extend downward to the bottom of the division. If these glyphs are considered ideographic and not phonetic, it is still possible to give them a reasonable interpretation. The falling water shows that they relate to the rain storm or tempest. The uppermost character, which appears to be falling over on its side, we may assume to be the symbol of a house or building of some kind;[215-1] the dotted lines extending from its surface may well be supposed to represent rain driven from the roof. There is, however, another possible interpretation of this character which appears to be consistent with Mexican and Central American mythology. It is that it indicates a house, vessel, or region of the heavens which holds the waters of the upper world. The turning on the side would, in this case, denote the act of pouring out the water in the form of rain. This supposition (although I am inclined to adopt the former) appears to be supported by the fact that this character is used in the Dresden Codex as one of the cloud or heaven symbols, as, for example, on plates 66 and 68. According to Ramirez, the Mexican wind and rain gods occupy a large mansion in the heavens, which is divided into four apartments, with a court in the middle. In this court stand four enormous vases of water, and an infinite number of very small slaves (the rain drops) stand ready to dip out the water from one or the other of these vases and pour it on the earth in showers.[216-1] As the lowest character in the group mentioned is the ik symbol, its appropriate rendering here is beyond question “wind;” therefore, as two out of the three characters, and the rain sign below, indicate the rain storm, we may take for granted that the middle character probably refers to lightning or thunder.
Additional reasons for this interpretation are given in a previous paper[216-2] and need not be repeated here, as the only object now in view in referring to them is to show that the ik symbol is there used to denote wind.
In the third and fourth divisions of plate 16* Codex Troano, five persons are represented, each holding in his hand an ik symbol from which arises what appear to be the sprouting leaves of a plant, probably maize (plate [LXIV], 30, 31). This is interpreted by Dr Seler as the heart just taken from the sacrificed victim, the leaf-shape figures representing the vapor rising from the warm blood and flesh. It is unnecessary to give here his reasons for this belief, as the suggestion presented below, although wholly different, gives to the symbol in this place substantially the same meaning that he assigns to it, to wit, life, vitality. It is probable that the figure is intended to represent the germination of a plant—the springing forth of the blade from the seed—and that the ik symbol indicates plant life, or rather the spirit which the natives believe dwells in plants and causes them to grow. Seler’s suggestion that in this connection ik may be compared to kan is appropriate, but this comparison does not tend to the support of his theory. Take, for example, the sprouting kan symbols on Tro. 29b, to which he refers. There can be no doubt that the symbol represents the grain of maize from which the sprouting leaves are rising (plate [LXIV], 32). In one place a bird is pulling it up; at another place a small quadruped is attacking it; at another the Tlaloc is planting (or perhaps replanting) the seed.
In the lowest division of the same plate (Tro. 29) are four individuals, three of whom, as may be seen by studying the similar figures in the division above, are anthropomorphic symbols of corn; the other an earth or underworld deity. One of the former holds in his hands a kan symbol, which is colored to signify maize; the others hold ik symbols. There are two interpretations which may be given this symbolic representation—one, that the ik glyphs are intended to denote plant life, that which causes plants to spring up and grow; the other, that they denote wind, which in that country was often destructive to growing corn.
Very distinct reference is made in the “Relacion de la Villa Valladolid”[217-1] to the injurious effects of winds on the maize crop. It is related in this report, which appears to have been of an official character, made in 1579, that—
From June till the middle of August it rains very hard and there are strong winds; from the latter date the rains are not copious and the wind blows strongly from the north, which causes much mortality among the natives, and Spaniards as well, for they contract catarrh and barriga (dropsy?). This north wind destroys the maize crops, which form the main sustenance of both natives and Spaniards, for they use no other bread.