THOMAS] THE TWELFTH DAY 243 
The Nahuatl, Tzental, and Quiche-Cakchiquel names of this day are 
the ordinary terms in these languages for “monkey.” Dr Brinton 
thinks the Maya name, which does not appear to have any significa- 
tion in this language as a separate word (though chuenche is “aborao, 
tuble,” “‘a certain tree”), is derived from a Tzental term, chiu, which is 
applied to a particular species of nonkey. He and Dr Seler refer to 
the chouen in a legend of the Popol Vuh, which undoubtedly stands 
in close relation to batz or “monkey,” there spoken of as hunbatz. As 
these words in the Quiche myth appear unquestionably to refer to a 
species of the monkey tribe, or mythical persons under the symbolism 
of monkeys, the conclusion they reach is probably correct, and justifies 
the belief that the Maya name should be interpreted “monkey.” 
The origin of the symbol is uncertain, and Dr Seler makes no attempt 
to explain it. The difference between the simple form with the three 
teeth only (plate Lxv1, 2) and the typical Chuen symbol indicates a 
difference in the word equivalents, or in the signification if ideographie. 
It is possible that Brasseur is right in rendering the former by co, 
which signifies ‘‘tooth;” in which case we may be justified in assuming 
that the additions in the Chuen symbol give the additional phonetic 
elements in the word. It may be, as supposed by some authors, that 
it was intended to represent the front view of an open mouth of some 
animal, as chi is the Maya word for mouth. 
THE TWELFTH DAY 
Maya, eb; Tzental, euob; Quiche-Cakchiquel, e or ee; Zapotec, pija; Nahuatl, malli- 
: nalli or itlan. 
There are comparatively few variations in the symbol of this day; 
some, however, are of sufficient importance to render recognition 
doubtful but for their presence in the day series. That given by Landa 
-is seen in plate LXxv1, 4; the form most usual in the Tro. and Cort. 
codices is that shown in LXVI, 5; the variations seen in LXVI, 6, 7,8, are 
from the Dresden Codex, and that in Lxyt, 9, is from the Peresianus. 
This character occurs yery seldom, if ever, except as a day symbol, 
hence itis presumed to be purely ideographic or pictorial. There is, 
however, a deity symbol found in the Tro. Codex (plate Lxyt, 10) in 
which we see apparently the chief characteristic of the eb symbol. 
Here, however, instead of a dot-bordered tooth, there is a dot-bordered 
dark stripe which runs downward entirely across the face. This is 
accompanied usually by the numeral prefix 11. The symbol of the same 
deity as found in the Dresden Codex is shown in plate Lxv1,11. Here 
the stripe isreduced toa single broken line. Dr Schellhas contends that 
he isa Death god and the equivalent of the Mexican Xipe. That he is 
a god of the underworld in the Tro, Codex is apparent from his orna- 
ments and the dotted lines on his body or linbs; yet in two iunstances— 
plates 5 a and b—he is represented as a traveling merchant. Whether 
the deity in the Dresden Codex is the same as that of the Tro. Codex 
