THOMAS] THE NINETEENTH DAY 261 
found a direct homology between the element cauac and the element tun. This is 
seen in the hieroglyph of the hunting god of figure 83, whose distinguishing mark 
is usually an eye or the element tun (i. e., a precious stone), which he bears in the 
front of the headdress, The hieroglyph of this god is written sometimes as in figure 
81, sometimes as figure 82. And that the element here, which in figure 82 replaces 
the element cauac, is to be understood in fact as tun or ‘stone, precious stone,” is 
evident, on the one hand from the application of the precious stone in the headdress 
(tun, ‘‘piedra, piedra preciosa”), and, on the other hand, from its use as the base of 
the pole on which Mam, the Uayeyab demon, is set up during the xma kaba kin (Cod. 
Dres. 25¢). Now, it is true that a connection of ideas can be established with con- 
siderable certainty between clouds, rain, and stone, for in that region every rain was 
a thunderstorm. But at the same time it will be found comprehensible that a barrier 
of doubt was removed when I discovered in the course of my Zapotec studies that 
in Zapotec the same word was used for ‘‘rain” and “‘stone,” namely, quia, quie. 
According to the explanation I have given above, the chief phonetic 
element of the character is the guttural sound k, ks (or x), and ch. As 
additional evidence tending to confirm this conclusion, the following 
examples are given: 
Symbols 61, txy, from Tro, 22*a, and 62, from Dres. 1 (42), have 
already been explained, the first as signifying kutz or cutz, “the 
turkey,” and the second tzac, the name of a certain fish found in the 
senotes. In the first (61) the first or left-hand character is our Cauac 
symbol and has the & sound, and the same symbol forms the right por- 
tion in the second (62) and also has theksound. In Lxvt, 47, from Dres. 
18e, the Cauae symbol forms the first or upper portion. The whole 
compound symbol, as above shown, may be consistently interpreted 
cuchpach, ‘a porter or carrier;” literally, ‘one who bears on the back.” 
Again we see the k sound given the character is consistent. The sym- 
bol for the month Ceh, as found in the Dresden Codex, is shown at LXV1, 
44, In this the last or lower portion is also the Cauwac character, and, 
according to the value assigned it, should have a harder sound than 
the simple aspirate. That such is the case is rendered probable by the 
fact that Henderson gives ceh and kez both as names of the month and 
as Maya words for ‘“‘deer.” In the Zotzil chigh is the name for “deer.” 
It is therefore apparent that the symbol has here the guttural sound. 
The glyphs in LXVH, 50 and 51 (Cort. 21), probably signify “night” and 
“evening”; the first (50), akab, “night,” and the second (51), kankin, 
one signification of which, according to Henderson, is “evening.” The 
wing-like appendage is probably a time determinative. These last 
interpretations are of course given with some doubt. However, this 
may be said in their favor, that wing-like appendages are usually 
attached to time symbols, and that the figures below the text represent 
persons, each of whom carries what appears to be a wheel, possibly 
like those used in keeping time, and the main character of the preced- 
ing symbol in both eases is the Manik glyph, having eh as its chief 
phonetic element and chackinil, signifying ‘hours, wheel.” Precisely 
the same symbol as Lxvu, 51, preceded by the Manik glyph, and a 
wheel in the hand of the person figured below the text, is seen in Troano 
35d. 
