210 DAY SYMBOLS OF THE MAYA YEAR [ETH. ANN. 16 
with the former are figures of the four classes of food animals—quau- 
rupeds, birds, reptiles (iguana), and fishes. The latter refer to the 
hunter’s occupation, being accompanied by figures of the deer. Landa; 
in his descriptions of the various festivals, repeatedly alludes to the 
four Chaes or Bacabs which represent the four cardinal points, and to 
the different classes of food animals presented where vessels were used. 
It is therefore more likely that the symbol is used in the places men- 
tioned because of its phonetic value rather than as a substitute for the 
heads of lightning animals, for which supposed substitution Dr Seler 
admits he can not account. 
Dr Seler refers also to the glyph on which the long nose deity is 
seated, Dres. 44a, shown in our plate Lxvint, 23. The prefix he inter- 
prets by ‘‘man, human being,” and supposes the whole glyph refers to 
the attributes of the Rain god, As the deity holds a fish in his hand, 
and is seen in the lowest division of the same plate in the act of seining 
fish, is it not more likely that this symbol should be rendered by cayom, 
‘a fisherman”? This is appropriate and retains the phonetic value of 
the imix symbol. 
In the compound glyph 24, plate Lxvi1l1, from Dres. 67b, to which Seler 
also refers in the same connection, we see in the figure below the same 
deity wading in water in which a fish is swimming. The right portion 
of the symbol is the same as the last (plate Lx vii, 23) and presumably 
has the same signification—cayom, “a fisherman,” or cayomal, “to fish.” 
I am unable to interpret the first or left-hand character; possibly it 
may be found in one of the terms chucay, or aaucay, which Henderson 
gives as equivalents of cayomal. The latter—oawcay—would give to 
this prefix precisely the phonetic value I have hitherto assigned it. 
The next character Dr Seler refers to in this connection is that shown 
in plate LXvitl, 25, from Dres. 40c, where the long-nose god is seen 
below rowing a boat on the water. The adjoining symbol in the text 
isafish. It is probable therefore that substantially the same interpre- 
tation is to be given here. 
The group shown in plate Lxty, 9, consisting of an Imix and Kan 
symbol, is of frequent occurrence in all the codices. The relation of the 
characters in this combination varies, the order being frequently the 
reverse of that given in the figure, and again one being placed on top of 
the other. They frequently follow deity symbols, especially the symbol 
of the so-called “Corn god,” and in these instances seem to refer to some 
attribute of the divinity indicated. However, they are by no means 
contined to these relations, being found quite frequently in other con- 
nections. The combination is oceasionally borne upon the back of an 
individual, as Dres. 16a, and on Tro. 21b it is on the back of a dog. Dr 
Seler concludes ‘that it denotes the copal or the offering of incense.” 
However, he subsequently! expresses the view that it may signify ‘‘ beans 
and maize.” Ina previous work’ some reasons were presented by me for 
| Zeitschrift fiir Ethnologie, p. 115. 
2 A Study of the Manuscript Troano, pp. 80 and 56. 
