I have already discussed the question of the assignment of the cardinal symbols to some extent in my former work,[14] and will take for granted that the reader is familiar with what is there stated.
That one of the two characters a and c ([Fig. 7]), denotes the east or sunrise and the other west or sunset, may, I think, be safely assumed from what is given in the work mentioned, and from the evidence presented by Rosny,[15] and Schultz-Sellack.[16] But which, east and which west is the rock on which the deductions have been, so far, split asunder; Rosny and Schultz-Sellack maintaining that a is west and c east, and I that a is east and c west. If we admit that they are correctly placed on this plate it necessitates the admission on my part that I have been incorrect in my reference of two of them. If a is east then I have reversed those denoting north and south; if it is west, then I was correct as to those denoting north and south, but have reversed those indicating east and west.
Without at present stating the result of my re-examination of this subject I shall enter at once upon the discussion, leaving this to appear as we proceed.
It is well known that each of the dominical days or year-bearers (Cuch-haab, as they were termed by the Mayas), Kan, Muluc, Ix, and Cauac, was referred to one of the four cardinal points. Our first step, therefore, is to determine the points to which these days were respectively assigned.
I have given in my former paper[17] my reasons for believing that Cauac was referred to the south, Kan to the east, Muluc to the north, and Ix to the west, from which I quote the following as a basis for further argument:
“Landa, Cogulludo, and Perez tell us that each of the four dominical days was referred by the Indians to one of the four cardinal points. As the statements of these three authorities appear at first sight to conflict with each other, let us see if we can bring them into harmony without resorting to a violent construction of the language used. Perez’ statement is clear and distinct, and as it was made by one thoroughly conversant with the manners and customs of the natives, and also with all the older authorities, it is doubtless correct.
“He says, ‘The Indians made a little wheel in which they placed the initial days of the year. Kan at the east, Muluc at the north, Gix or Hix at the west, and Cauac at the south, to be counted in the same order.’
“The statement of Cogulludo, which agrees substantially with this, is as follows: ‘They fixed the first year at the east, to which they gave the name Cuch-haab; the second at the west, and called it Hiix; the the third at the south, named Cauac, and the fourth, Muluc, at the north.’
“Turning now to Landa’s work (Relac. de las Cosas, §§ XXXIV), we are somewhat surprised to find the following language: ‘The first of these dominical letters is Kan. * * * They placed this on the south, side. * * * The second letter is Muluc, which is placed on the eastern side. * * * The third of these letters is Yx, * * * and it signified the northern side. The fourth letter is Cauac, which is assigned to the-western side.’
“This, as we see, places Kan at the south, Muluc at the east, Ix at the north, and Cauac at the west, conflicting directly with the statements made by Cogulludo and Perez. If we turn now to the description of the four feasts as given by Landa, and heretofore quoted, I think we shall find an explanation of this difference. From his account of the feast at the commencement of the Kan year (the intercalated days of the Cauac year) we learn that first they made an idol called Kan-u-uayeyab, which they bore to the heap of stones on the south side of the Village; next they made a statue of the god Bolon-Zacab, which they placed in the house of the elected chief, or chief chosen for the occasion. This done they returned to the idol on the southern stone heap, where certain religious ceremonies were performed, after which they returned with the idol to the house, where they placed it vis-a-vis with the other, just as we see in the lower division of Plates XX-XXIII of the Manuscript Troano. Here they kept constant vigil until the unlucky days (Uayeyab-haab) had expired and the new Kan year appeared; then they took the statue of Bolon-Zacab to the temple and the other idol to the heap of stones at the east side of the village, where it was to remain during the year, doubtless intended as a constant reminder to the common people of what year was passing.