«Kr>Eul THE VASE OF CHAMA 663 



haiidlungen, 1803 — are proved by the style of the figures and glyphs, 

 and especially by the pattern of decoration, to be allied to each 

 other and evidently to have been made in the same place. The 

 glyphs generally agree with the forms with which avc are familiar 

 in the Maya manuscripts and on the reliefs of Copan and Palenque 

 without enabling us to connect them more closely with any one 

 manuscript or relief. With regard to the figures, the god in the 

 snail shell, occurring on two vessels, maj^ at once be identified w^ith 

 the god who is regent of 7 Ahau in the Perez codex. I sent a 

 drawing of this god to Mr Dieseldortf, which is reproduced in his 

 first essay." I would, however, remark that tins god does not hold a 

 skull in his hand, but the head of the god with the proliferous nose, 

 the god of increase and abundant water, whom I think I can identify 

 with Ah Bolon Tzacab. The god in the snail shell is the third in the 

 series of 20 deities in the Dresden manuscript. He has no direct 

 connection with the old god, D of Schellhas's nomenclature. This 

 puts an end to the speculations in regard to the moon and the north. 

 The relations of this old god to the moon are at least very doubtful. 



A youthful god is represented on one of the two vei^sels, which are 

 reproduced in volume 25 of the Verhandlungen, plate xvi. The 

 glyphs between the two ])ictui'es of the god in the upper half of the 

 decorated surface may be of value in determining this deity. These 

 consist of two rectangles, each containing two day ^igns. 'Jlie first 

 one, whch I have reproduced in r, figure 134, undoubtedly contains 

 the signs ben and ix." In the other, f/, the lower character is 

 with equal certainty meant for Caban, while the upper one is some- 

 what more uncertain, but in my opinion it may, with tolerable ])r()b- 

 ability stand for Cib. Now, as P>en and Ix both precede the charac- 

 ter Men, Avhile Cib and Caban are the day signs immediately follow- 

 ing it, it seems probable that the picture of the god between the two 

 rectangles containing the glyphs is meant to represent or to express 

 the sign Men, which is missing between the two pairs of day signs, 

 as being a deity in some manner associated with it. 



Two rectangles containing glyphs occur on the other vessel, that 

 represented in plate xvi, which is decorated with the figure of the god 

 in the snail shell. One rectangle, /, figure 134, contains the same 



« Verhandlungen, 1893, p. 379, flg. 9. 



^ Mr I>iese!dorCf originally read these ben-imix, or, with reference to the three dots in 

 the second sign, Imox. After receiving a communication from me he accepted my reading, 

 p. 376 of the Verhandlungen for 1894. But when lie says there: " Ix, more correctly 

 written hix {' jaguar ')"', I must observe that the Maya Ix corresponds to Iz or Hz of 

 the Guatemalan tongue, and the latter means "magic", or "magician". lu the latter 

 sense it may take the prefix ah, the sign of the masculine gender, which gives us ah-itz, 

 and in Maya, hix. But tlie latter is by no means necessary, and indeed we more fre- 

 quently find the Maya character written Ix and Mix. The day sign Yiz, Ix, or Ah-ltz, Ilix 

 corresponds in I'ipil to the character reyolloquani ("the magician"). The latter word 

 was undoubtedly allied in the old Indian c()ncei)tion to te(iuani, another word for Ocelotl 

 ("jaguar"), the Mexican name for this day sign. 



