According to this writer, the other names applied to the Bacab of Kan, were Hobnil, Kanil-Bacab, Kan-Pauahtun, and Kan-Xib-Chac; to that of Muluc, Canzienal, Chacal-Bacab, Chac-Pauahtun, and Chac-Xib-Chac; to that of Ix, Zac-Ziui, Zacal-Bacab, Zac-Pauahtun, and Zac-Xib-Chac; and to that of Cauac, Hozen-Ek, Ekel-Bacab, Ek-Pauahtun, and Ek-Xib-Chac. As Kan or Kanil of the first signifies yellow, Chac or Chacal of the second signifies red, Zac or Zacal, of the third white, and Ek or Ekel, of the fourth black, it has been assumed, and, I think, correctly, that these colors were usually referred to these days, or rather to the cardinal points indicated, respectively, by these day symbols. If there is any other authority for this conclusion in the works of the earlier writers, I have so far been unable to find it.
If the figures in our plate are properly and distinctly colored in the original Codex Cortesianus, this might form one aid in settling this point, but, as we shall hereafter see, the colors really afford very little assistance, as they are varied for different purposes.
Rosny gives us no information on this point, hence our discussion must proceed without this knowledge, as we have no opportunity of referring to the original. I may remark that it is the opinion of the artist, Mr. Holmes, from an inspection of the photograph, that the plate was at least partially colored.
M. de Charencey, who has studied with much care the custom of identifying colors with the cardinal points in both the New and Old World, believes that in Mexico and Central America the original system was to refer yellow to the east, black to the north, white to the west, and red to the south.[25]
When we turn to the Mexican system we find the data greatly increased, but, unfortunately, the difficulties and confusion are increased in like proportion. Here we have not only the four dominical days and the four colors, but also the four ages, four elements, and four seasons, all bearing some relation in this system to the four cardinal points. It will be necessary, therefore, for us to carry along with us these several ideas in our attempt to arrive at a satisfactory conclusion on this complicated and mystified subject.
Before referring to the codices I will present the conclusions of the principal authorities who have devoted any attention to this question. Sahagun says, “The names that they gave to the four parts of the earth are these: Vitzlampa, the south; Tlapcopcopa, the east; Mictlampa, the north; Coatlampa, the west. The names of the figures dedicated to these parts are these: Tochtli, the rabbit, was dedicated to Vitzlampi, the south; Acatl, the cane, to the east; Tecpatl, the flint, to the north; Calli, the house, to the west; * * * * and at the end of fifty-two years the count came back to Cetochtliacatl, which is the figure of the reed, dedicated to the east, which they called Tlapcopcopa and Tlavilcopa, nearly towards the fire or the sun. Tecpatl, which is the figure of a flint, was dedicated to Mictlampa, nearly towards hell, because they believed that the dead went towards the north. For which reason, in the superstition which represented the dead as covered with mantas (cloths) and their bodies bound, they made them sit with their faces turned toward the north, or Mictlampa. The fourth figure was the house, and was dedicated to the west, which they called Cioatlampa, which is nearly toward the house of the women, for they held the opinion that the dead women, who are goddesses, live in the west, and that the dead men, who are in the house of the sun, guide him from the east with rejoicings every day, until they arrive at midday, and that the defunct women, whom they regard as goddesses, and call Cioapipiltin, come out from the west to receive him at midday and carry him with rejoicing to the west.”[26]
Veytia’s statement in regard to the same subject is as follows:
“The symbols, then, which were used in the aforesaid monarchies for the numeration of their years were these four: Tecpatl, that signifies flint; Calli, the house; Tochtli, the rabbit; and Acatl, the reed. * * * The material signification of the names are those just given, but the allegories that they wished to set forth by them are the four elements, which they understood to be the origin of all composite matter, and into which all things could be resolved.
“They gave to fire the first place, as the most noble of all, and symbolized it by the flint. * * * By the hieroglyphic of ‘the house’ they represent the element earth, and gave it the second place in their initial characters.
“By the rabbit they symbolized the air, * * * and represented it in various ways, among which was the sign of the holy cross. * * *