216 DAY SYMBOLS OF THE MAYA YEAR [ETH. ANN. 16 
upper world. The turning on the side would, in this case, denote the 
act of pouring out the water in the form of rain. This supposition 
(although I am inclined to adopt the former) appears to be supported 
by the fact that this character is used in the Dresden Codex as one 
of the cloud or heaven symbols, as, for example, on plates 66 and 68. 
According to Ramirez, the Mexican wind and rain gods oceupy a large 
mansion in the heavens, which is divided into four apartments, with a 
court in the middle. In this court stand four enormous vases of water, 
and an infinite number of very small slaves (the rain drops) stand 
ready to dip out the water from one or the other of these vases and 
pour it on the earth in showers.' As the lowest character in the group 
mentioned is the ik symbol, its appropriate rendering here is beyond 
question ‘¢wind;” therefore, as two out of the three characters, and the 
rain sign below, indicate the rain storm, we may take for granted that 
the middle character probably refers to lightning or thunder. 
Additional reasons for this interpretation are given in a previous 
paper? and need not be repeated here, as the only object now in view 
in referring to them is to show that the 7k symbol is there used to denote 
wind. 
In the third and fourth divisions of plate 16* Codex Troano, five per- 
sons are represented, each holding in his hand an ik symbol from which 
arises what appear to be the sprouting leaves of a plant, probably maize 
(plate Lx1vy, 30,31), This is interpreted by Dr Seler as the heart 
just taken from the sacrificed victim, the leaf-shape figures represent- 
ing the vapor rising from the warm blood and flesh. It is unnecessary 
to give here his reasons for this belief, as the suggestion presented 
below, although wholly different, gives to the symbol in this place sub- 
stantially the same meaning that he assigns to it, to wit, life, vitality. 
It is probable that the figure is intended to represent the germination 
of a plant—the springing forth of the blade from the seed—and that the 
ik symbol indicates plant life, or rather the spirit which the natives 
believe dwells in plants and causes them to grow. Seler’s suggestion 
that in this connection ik may be compared to kan is appropriate, but 
this comparison does not tend to the support of his theory. Take, for 
example, the sprouting kan symbols on Tro. 29b, to which he refers. 
There can be no doubt that the symbol represents the grain of maize 
from which the sprouting leaves are rising (plate LXxIv, 32), In one 
place a bird is pulling it up; at another place a small quadruped is 
attacking it; at another the Tlaloe is planting (or perhaps replanting) 
the seed. 
In the lowest division of the same plate (Tro, 29) are four individuals, 
three of whom, as may be sezn by studying the similar figures in the 
division above, are anthropomorphic symbols of corn; the other an earth 
or underworld deity. One of the former holds in his hands a kansymbol, 
which is colored to signify maize; the others hold ik symbols. There 
! Historia de los Mexicanos, as quoted by Brinton. 
2 American Anthropologist, July, 1893. 
