day in each. The sign for the first day, Imix, is practically identical in both. Compare figure [16], a and b, with figure [17], a and b. The usual form for the day Ik in the inscriptions (see fig. [16], c), however, is unlike the glyph for the same day in the codices (fig. [17], c, d). The forms for Akbal and Kan are practically the same in each (see fig. [16], d, e, and f, and fig. [17], e and f, respectively). The day Chicchan, figure [16], g, occurs rarely in the inscriptions; when present, it takes the
form of a grotesque head. In the codices the common form for this day is very different (fig. [17], g). The head variant, however (fig. [17], h), shows a slightly closer similarity to the form from the inscriptions. The forms in both figure [16], h, i, and figure [17], i, j, for the day Cimi show little resemblance to each other. Although figure [17], i, represents the common form in the codices, the variant in j more closely resembles the form in figure [16], h, i. The day Manik is practically the same in both (see figs. [16], j, and [17], k), as is also Lamat (figs. [16], k, l, and [17], l, m). The day Muluc occurs rarely in the inscriptions (fig. [16], m, n). Of these two variants m more closely resembles the form from the codices (fig. [17], n). The glyph for the day Oc (fig. [16], o, p, q) is not often found in the inscriptions. In the codices, on the other hand, this day is frequently represented as shown in figure [17], o. This form bears no resemblance to the forms in the inscriptions. There is, however, a head-variant form found very rarely in the codices that bears a slight resemblance to the forms in the inscriptions. The day Chuen occurs but once in the inscriptions where the form is clear enough to distinguish its characteristic (see fig. [16], r). This form bears a general resemblance to the glyph for this day in the codices (fig. [17], p, q). The forms for the day Eb in both figures [16], s, t, u, and [17], r, are grotesque heads showing but remote resemblance to one another. The essential element in both, however, is the same, that is, the element occupying the position of the ear. Although the day Ben occurs but rarely in the inscriptions, its form (fig. [16], v) is practically identical with that in the codices (see fig. [17], s). The day Ix in the inscriptions appears as in figure [16], w, x. The form in the codices is shown in figure [17], t. The essential element in each seems to be the three prominent dots or circles. The day Men occurs very rarely on the monuments. The form shown in figure [16], y, is a grotesque head not unlike the sign for this day in the codices (fig. [17], u). The signs for the day Cib in the inscriptions and the codices (figs. [16], z, and [17], v, w), respectively, are very dissimilar. Indeed, the form for Cib (fig. [17], v) in the codices resembles more closely the sign for the day Caban (fig. [16], a', b') than it does the form for Cib in the inscriptions (see fig. [16], z). The only element common to both is the line paralleling the upper part of the glyph (*
) and the short vertical lines connecting it with the outline at the top. The glyphs for the day Caban in both figures [16], a', b', and [17], x, y, show a satisfactory resemblance to each other. The forms for the day Eznab are also practically identical (see figs. [16], c', and [17], z, a'). The forms for the day Cauac, on the other hand, are very dissimilar; compare figures [16], d', and [17], b'. The only point of resemblance between the two seems to be the element which appears in the eye of the former and at the lower left-hand side of the latter. The last of the twenty Maya days, and by
far the most important, since it is found in both the codices and the inscriptions more frequently than all of the others combined, is Ahau (see figs. [16], e'-k', and [17], c', d'). The latter form is the only one found in the codices, and is identical with e', f', figure [16], the usual sign for this day in the inscriptions. The variants in figure [16], g'-k', appear on some of the monuments, and because of the great importance of this day Ahau it is necessary to keep all of them in mind.
These examples of the glyphs, which stand for the twenty Maya days, are in each case as typical as possible. The student must remember, however, that many variations occur, which often render the correct identification of a form difficult. As explained in the preceding chapter, such variations are due not only to individual peculiarities of style, careless drawing, and actual error, but also to the physical dissimilarities of materials on which they are portrayed, as the stone of the monuments and the fiber paper of the codices; consequently, such differences may be regarded as unessential. The ability to identify variants differing from those shown in figures [16] and [17] will come only through experience and familiarity with the glyphs themselves. The student should constantly bear in mind, however, that almost every Maya glyph, the signs for the days included, has an essential element peculiar to it, and the discovery of such elements will greatly facilitate his study of Maya writing.
Why the named days should have been limited to twenty is difficult to understand, as this number has no parallel period in nature. Some have conjectured that this number was chosen because it represents the number of man's digits, the twenty fingers and toes. Mr. Bowditch has pointed out in this connection that the Maya word for the period composed of these twenty named days is uinal, while the word for 'man' is uinik. The parallel is interesting and may possibly explain why the number twenty was selected as the basis of the Maya system of numeration, which, as we shall see later, was vigesimal, that is, increasing by twenties or multiples thereof.
The Tonalamatl, or 260-day Period
Merely calling a day by one of the twenty names given in Table [I], however, did not sufficiently describe it according to the Maya notion. For instance, there was no day in the Maya calendar called merely Imix, Ik, or Akbal, or, in fact, by any of the other names given in Table [I]. Before the name of a day was complete it was necessary to prefix to it a number ranging from 1 to 13, inclusive, as 6 Imix or 13 Akbal. Then and only then did a Maya day receive its complete designation and find its proper place in the calendar.
The manner in which these thirteen numbers, 1 to 13, inclusive, were joined to the twenty names of Table [I] was as follows: Selecting