236 DAY SMYBOLS OF THE MAYA ZEAR [ETH. ANN. 16 
the Zapotee word by ‘to divide, to break into pieces,” and remarks 
“that the concept of something divided, broken in pieces, lies at the 
foundation of the delineation of this day character is also proved by 
the Maya hieroglyph for the same [see plate LXV, 33 and 36), in which 
something divided or broken up is undoubtedly indicated.” He adds 
that ‘perhaps also the terms lambat and lamat, used in Tzental-Zoztzil 
and in Maya for the day character, and which are hardly explainable 
from the well-known Maya, are derived from the Zapotee word lapa.” 
Dr Brinton’s explanation is as follows: 
The Maya lamat is evidently a shortened form of the Tzental lambat, which is com- 
posed of lam, to sink into something soft (‘‘hundirse in cosa blanda,” like light 
loam), and bat, the grain, the seed, and the name refers to the planting of the crops. 
The Quiche-Cakchiquel kanel is the name of the Guardian of the Sown Seed, prob- 
ably from kan, yellow, referring to the yellow grains or maize. The Zapotec lapa or 
laba means a drop, and a crown or garland; here probably the latter, in reference 
to the products of the fields. The rabbit, in Nahuatl, is the symbol of ease and 
intoxication. 
Thus, while Dr Brinton explains the name by “sinking in the mud or 
soil,” Brasseur explains it by “sinking in the water.” 
It is much more likely that the Maya name is but a modification of 
lemba, which, as a verb, according to Henderson, signifies “to flash, to 
shine, ete;” and as a noun, according to Perez, “‘resplendor, brillo, 
relampago.” I have no Tzental vocabulary at hand, but observe that 
in the closely allied Zoztzil, ““relampagear” is given as the equivalent 
of lemlaghet. ‘ 
It is a coincidence worthy of a passing notice that in Hawaiian lama 
and pu-lama signify “a torch;” au-lama, “to give light ;” malama, “light 
from the sun or moon;” in Samoan, lama, ‘‘the candle-nut tree, and 
a torch made of the nuts;” in Tonga, mama, “light, a flambeau;” New 
Zealand, rama, “candle, light;” Tahaitan, rama, ‘a torch.” 
It is somewhat singular that Dr Brinton, after his interpretation 
of the Maya name of the fourth day heretofore given, should in this 
instance derive kanel—the Quiche-Cakchiquel name of this day—from 
kan, “yellow,” referring to the yellow grains of maize. However, it is 
quite probable that the reference to the color in this explanation is 
correct. 
The traditions of the Indians in which the rabbit is brought into 
relation with the sun are well known. Dr Brinton has shown in his 
work on “American Hero Myths” that the Rabbit or Great Hare in the 
Algonquian myths symbolized “light.” He remarks in ‘The Lenape 
and their Legends” that— 
The familiar Algonkin myth of the ‘‘ Great Hare,” which I have elsewhere shown 
to be distinetively a myth of Light, was also well known to the Delawares, and they 
applied to this animal, also, the appellation of the ‘‘Grandfather of the Indians.” 
Like the fire, the hare was considered their ancestor, and in both instances the Light 
was meant, fire being its symbol, and the word for hare being identical with that 
of brightness and light.! 

1Page 66. 
