THOMAS] THE THIRD DAY Zi 
This is unquestionably the wind symbolized as a bird. The name for 
wind in Malay is bayu, and Vayu is a Wind god in Hindu mythology. 
Garud, the Bird deity of the Hindu Pantheon, who plays such an 
important role in the Mahabharata, and is so frequently termed therein 
‘‘the foremost ranger of the skies,” is apparently the Storm god, the 
equivalent of the Maya Hurukan. - 
We may remark incidentally that a curious coincidence is found in 
the fact that there appears to be a relation between the wind and 
monkeys in the mythology both of the Hindu and of the natives of 
Central America, or at least of Mexico. Hanuman, the Monkey god, 
who plays such an important part in the Ramayana, was the son of 
Pavana, the chief Wind deity. According to Brasseur, in his introdue- 
tory essay to the Popol Vuh, it is stated in the Codex Chimalpopoca 
that the men were, on a day Hhecatl, changed by the wind into monkeys. 
On what peculiar mythological conception this idea is based I am 
unable to state. 
THE THIRD DAY 
Maya, akbal; Tzental, votan; Quiche-Cakchiquel, akbal; Zapotec, guéla; Nahuatl, 
calli. 
The form of the Maya character as given by Landa is shown in plate 
LXIV, 35; those usually found in the codices are presented in figures 36 
and 37 of the same plate. A slight variation which sometimes occurs 
in the Dresden Codex is given in plate Lxtv, 58. In figure 39 of this 
plate circular dots take the place of tbe teeth. In another variant, 
shown in figure 40, there is @ row of dots immediately below the broken 
cross line. The forms shown in figures 41 and 42 are from the inscrip- 
tions. As will be seen by comparing figures 36 and 38 with plate Lxv, 
64, this glyph, in some of its forms, resembles somewhat closely the 
chuen symbol, but is generally readily distinguished from it by the wavy 
line across the face and the absence of the little divided oblong at the 
top, which is mostly present in the chuen symbol. The lower triangle 
is usually sharp and extends to the top in the akbal symbol, while that 
in the chuen glyph is broad or rounded and does not extend to the top. 
The signification of the Maya and Cakchiquel names, and also of the 
Zapotec, is “night” or “darkness.” The Tzental name is that of a cele- 
brated hero, which, according to Dr Brinton, is derived from the Tzental 
word wotan, “heart” or breast.” This explanation is accepted by Seler, 
as Bishop Nunez de la Vega, the principal authority regarding this 
mythological personage, says that ‘“‘in every province he was held to be 
the heart of the village.” Dr Seler also adds that ‘“ ‘heart of the village’ 
is in Mexican called tepeyollotl, and that is the name of the deity of the 
third day character, calli” (plate LXIv, 46). 
The Mexican name calli signifies house. The method by which Dr 
Brinton brings this and the Tzental names into harmony with the idea 
of darkness or night is as follows: 
The house is that which is within, is dark, shuts out the light,ete. Possibly the 
derivation was symbolic. Votan was called ‘‘the heart of the nation,” and at 
