As on the stone, the sign calli=house is in juxtaposition to the symbol for air, it may be inferred that the air people were the builders, the masons, the artificers, the Nahuatl name for which [pg 254] was “toltecatl.” As the air symbol occupies the place of highest honor in reference to the central face, namely, above the right hand, it is evident that the builders, or “toltecas,” were the caste which enjoyed the highest consideration. Their totem was the bird, the inhabitant of the air. The second rank in honor was held by the fire people placed to the left, above. Their totem was the ocelot.
Without going further into details for the present, I merely point out that the identical division of the members of each community and association with the elements, etc., was carried out throughout the state. This method clearly established the relation and also determined the geographical position of each class of people in reference to the whole.
The carved band on the Calendar-stone, with its twenty signs, determined once and for all time the exact position to be taken up in all public assemblages, in councils, sacred dances, and likewise controlled the exposition of the products of the land in the great market-place. What is more: each division of the people, by reason of its indissoluble union to one element and one region, also had its own season during which it led in ceremonial observances. So skilfully was the lunar ceremonial or religious year devised that each sign, without any distinction, ruled a period of thirteen days. At the same time the period fell into four divisions headed by the four principal or element signs.
In the solar or civil year, each sign had its day, but as the computation of years passed by, each sign in due rotation ruled during one year. It was only when each sign had had an equal rule that the cycle completed itself, and, in turn, became a part of a greater cycle of time. To realize the marvellous ingenuity with which the rotation of days and consequently the working of the entire machinery of state was carried on, it is necessary to have before one's eyes, a series of reconstructive tables, such as I have prepared for my paper on the subject. For the present, however, I trust that some idea of the harmonious organization of the state may have been conveyed to the reader.
One important feature remains for consideration. As already mentioned, one of the four annual midnight positions of the Bear star-groups, and presumably a “royal star,” pertained to each cardinal-point and consequently to each of the four divisions of people. To this statement, which can be supported by substantial evidence, I must add that each of the sixteen minor signs likewise [pg 255] designated constellations, of which there were thus four in each region of the heaven. The twenty familiar day-signs thus actually constituted also the native zodiac. As the region to which each constellation pertains is clearly designated by the cardinal-point signs, their identification is merely a matter of time. Since ten of the signs represent animals, and these were the clan totems, it is easy to realize how animal forms, composed of stars, came to be traced in the heavens.
Deferring further discussion of the native zodiac I will but point out what an intimate relation was thus established and maintained between star-groups and human beings; and how the periodical rotation and stations of the celestial bodies actually guided or, at all events, coincided with the periods of human activity in various branches.
I am not, as yet, prepared to formulate a final opinion on the meaning of the narrow band that surrounds the zodiacal belt, which is at the same time the list of years and days and of tribes and clans, but shall merely note that it exhibits four large and four lesser rays which designate the quarters and half-quarters of the whole. A few words concerning the symbolism of these rays should find place here. In Nahuatl the ray was named “tona-mitl,” literally “the shining arrow,” “shaft of light.” Ixtlilxochitl tells us that it was an ancient custom of his people on taking possession of new territory “to shoot with utmost force four arrows, in the directions of the four regions of the world.”[72] This interesting passage shows us that the rays, i. e. arrows of light, carved on the stone, conveyed the idea of possession of the four regions and four sub-regions by the central power.
Returning to an examination of the concentric band to which the rays are attached: It exhibits also 4×10 groups of five dots, two of which groups are almost concealed by star-symbols on the recurved open jaws of the serpents' heads which meet at the bottom of the stone. Above this band and placed exactly between the larger and lesser rays are single compartments with five-dot groups. It has been interesting to detect the reason why two five-dot groups were carved, as I have already pointed out, immediately under the central head. They evidently supply the missing groups whose places are filled up by the recurved upper jaws of the serpents, [pg 256] heads at the bottom of the monolith. From the care taken to preserve a visible record of these two groups, it is obvious that a special importance was attached to the recording of eight five-dot groups besides the forty in the band, making a total of 4×12=48 groups, or 10+2=12 to each quarter.
As the Mexican name for market was macuil-tianquiztli, literally the “Five (day) market” and the Maya word for capital was homonymous with five=ho, it is evident that these five dot groups would have conveyed the idea of “market,” market-day and possibly market-town, to a Mexican. To a Maya-speaking people they would have appeared to express practically the same thought, since all capitals, large or small, were market-places and absorbed and redistributed the product of quadruple provinces within the radius of its jurisdiction. The inference that the five-dot groups may have served as a topographical register of the larger and minor capitals existing in each quarter of the state, is substantiated by more evidence than can be produced here. I have moreover found indications that this belt may have served as a sort of moon-calendar which was also an attempt at an adjustment of lunar to solar periods.[73] Before, however, an estimate can be made [pg 257] of the full meaning of this belt formed by the two great serpents which encircle the entire monument, more time and labor will have to be expended.
One point about the twin serpents is clear; they are represented as springing from a square enclosing the symbol Acatl accompanied by 13 which has been generally interpreted as a calendar date. It seems to me to be more deeply significant than a mere date, especially as it appears to designate the point of departure for the progressive movement of the two serpents whose open jaws enclose human heads in profile which together form one face. The upper jaws end in two recurved appendages, each exhibiting seven star symbols. As these obviously typify night or darkness and the open jaws seem to threaten to absorb or engulf the ray of the sun pointing downwards, it appears as though these typified a disappearance of light into the underworld of darkness and destruction.