250 DAY SYMBOLS OF THE MAYA YEAR [ETH. ANN. 16 
zaztal being added to name it as a ‘‘morning star.” According to the 
“Report on the city of Valladolid,”! the name given the ‘‘morning 
star” was noch eke (or eque). It is possible, therefore, that Dr Férste- 
mann is right in supposing that the long numeral series running through 
plates 46-50 of this codex relates to the apparent revolution of the 
planet Venus. 
In Dres. 18e¢ is the compound symbol shown in plate Lxv1, 46, fol- 
lowed by 47. In the former we see our ek ovr ke symbol as the upper 
character and the supposed cimi (LXV, 28) glyph as the lower character, 
and to the left a prefix. This prefix is precisely that in the symbol for 
the month Zac (LXv1, 48), and has presumably the same value in one 
glyph asthe other. This will give, as the proper rendering of the sym- 
bol Lxv1, 46, zeek-cimil, “the skull of the dead.” By referring to the 
figure below the text, a woman is seen bearing on her back a skull 
inclosed in a wrapping of some kind, which in Kingsborough, where the 
color is retained, appears to be cloth. This certainly agrees with the 
rendering of the glyph. The symbol which follows it, shown in LXVI, 
47, has one of the elements of Lxy1, 27, and, as suggested under ‘the 
Thirteenth Day,” should probably be interpreted cuchpach, ‘a carrier or 
porter” (or “bear upon the back”), In the corresponding glyph in Tro. 
20*d (LXVI, 24) the upper portion, as above stated, refers probably to 
the hamper or basket-like holder in which the load is carried, and is a 
simple ideogram; but here (LXyI, 47) the upper character is phonetic, 
corresponding very closely to the lower part of the symbols for the 
months Yar and Zac, The character which follows—the lower left- 
hand of the group of four—seen at LXVI, 49, is the well-known symbol 
for woman. As the women were the burden bearers in Yucatan, the 
interpretation appears to be consistent. It is therefore probable that 
the prefix to LXVI, 43, is to be interpreted by ek, as Rosny has suggested. 
Seler, alluding to the symbol, asks, ‘‘ May not the skin of the tiger, 
instead of the animal itself, be here indicated?” He further suggests 
that it represents the round hairy ear and the spotted skin of the tiger, 
and that the glyph shown at LXv1, 39, represents the entire head of 
this animal, of which there can be little doubt. 
Some of the symbols of this day, found in the Fejervary Codex, one 
of which is shown in LXyit, 41, appear to favor Seler’s idea.’ 
THE FIFTEENTH DAY 
Maya, men; Tzental, tziquin; Quiche-Cakchiquel, tziquin; Zapotec, naa or naa; 
Nahuatl, quauhtli. 
Landa’s figure is so imperfect in this case that itis not given. The 
usual forms and variations are shown in plate LXVI, 50 to 54. The last 
two, which show the widest variation, are from the Dresden Codex. 


1 Cong. Inter. Americanistes, 1881, tom. 2. 
? Dr Brinton says the usual form suggests scattered grain husks, the word for which is xiiz. 
