9ELER] THE MEXICAN CHRONOLOGY 43 



there were no other points of comparison to be considered, would l)c 

 "■the hare" (pehi-pilliiana, liebre animal; too-quixe-pillaana, sen pMla 

 pillaana, red para liebres, "'net for hares''), the more so since we iiave 

 already encountered f roos and snakes, and in the list of da}' signs 3'et 

 to come are to meet with the deer and rabbit, and, as Juan de Cordova 

 expressly says in his remarks on the calendar: Y para cada treze dias 

 destos tenian aplicada una fig-ura de animal, s. aguihi, mono, culebra, 

 lagarto, uenado, liebre (''And to every thirteen daj's the figure of ;in 

 animal was assigned — eagle, monkey, snake, lizard, deer, hare"). IJut 

 in opposition to this is the fact that both in the Mexican calendar 

 and in that of the Maya races we tind the picture of death in this 

 place, and that, except only among the Tzental-Zotzil, this day sign 

 is also designated by the name of ''death." Since in the other signs 

 we invariably tind some direct or indirect agreement among these 

 three calendars, we must look about to see whether we can not 

 iind some transition in the case of this sign also from the word 

 given in the Zapotec calendar to the meaning given in the other 

 calendars. We might first consider that pilhiana, ''hare", is invari- 

 ably associated in the dictionary with pela, ""tiesh", something as 

 when we speak of the hare as "game"; and that lana is also ""fresh, 

 raw meat"; hualana nahina, cosa que hiede a carne 6 carnaza ("a thing 

 which smells like flesh or hide"); tillaa nalAiia, heder algo a carnaza 

 ('"anything to smell like hide"). We might therefore think of the 

 freshly killed game. But lana also means "veiled", "concealed", 

 "dark", "secret". And I believe we should take this meaning here, 

 the more so as from this meaning the remarkable name Tox, which the 

 sixth day sign bears in the Tzental-Zotzil calendar, seems to tind an 

 explanation. 1 have already, in my earlier work, connected this name 

 with Coslahun tox, mentioned l)y Bishop Niinez de la Vega among 

 the Tzental-Zotzil: El demonio segun los Indiosdicen con trece potes- 

 tades le tienen pintado en silla y con astas en la cabeza como de car- 

 nero ("The demon, whom the Indians say has thirteen powers; they 

 paint him seated and with horns on his head like a ram"). But 1 had 

 not then the true conception of this demon. 



Coslahun tox is undoubtedly Oxiahun-tox, and this in JNIaya would 

 l)e Oxlahun tax, as the Maya ''month Mac is Moc in Tzental-Zotzil. 

 But Oxlahun tax means the "thirteen plains", and is api)arently 

 nothing else than the oxlahun taz ("the thirteen beds or strata") — 

 that is, the oxlahun taz muyal ("the thirteen layers of clouds"), which 

 are invoked in the blessing of the fields (tich, misa milpeia), noted 

 by Brasseur de Bourbourg in the Hacienda of Xconchakan. In 

 other words, the demon Coslahun tox is nothing else than the cloud 

 spirit Moan," in whose glyph (/•, figure 4) we find the thirteen layers or 



"Seler, Charakter tier Aztekischen iiiid (Ut Maya-Uiiii.isi-hriflon (Zeitsclirifl fiir KlliiiuloKii', v. 20. 

 p. 91). 



