THOMAS] THE TWENTIETH DAY 263 
as these are from plates of the Dresden Codex, where the symbol is in 
columns, where they are evidently hastily made, without any attempt 
to have more than one or two in a column complete, they are not given 
here. The character represented in LXV1it, 10, is from the Tikal inserip- 
tion, and that in Lxviil, 11, from the Palenque Tablet. 
The Maya and Tzental names signify “king, lord, sovereign.” The 
derivation of the word has been explained in various ways. Brasseur 
explains it by “the lord of the collar,” ah-au, as does Dr Brinton; Stoll 
gives ‘“‘lord of the cultivated lands,” from the Lxil, aruwan, ‘“‘to sow.” 
Dr Seler, however, is disposed to derive the name from the masculine 
prefix ah and winie or vinak, **man.” His method of reaching this con- 
clusion is as follows: 
For the Tzental word aghual, standing parallel with the Maya ahau, which doubt- 
less corresponds to the abstract form ahaual of the word ahau, is to be referred 
rather to a primitive form avu, wku, ahu, than to ahau. In the Tzental Pater Noster 
which Pimental gives, we find the phrase “to us come Thy kingdom (Thy dominion)” 
expressed by the words aca taluc te aguajuale. The primitive meaning of ahau is 
certainly ‘‘man,” “‘lord,” and the two roots of similar significance, ah and vu (see 
uinic, vinak, man”) seem to concur in this word. 
He explains the Quiche Cakchiquel hunahpu by hun, “one,” and ahpu 
“Jord of the blowpipe,” or ‘“‘blowpipe shooter.” Dr Brinton translates 
it the “One Master of Power.” He brings the Mexican name into 
harmony by rendering it “the flower of the day”—that is, the sun; and 
the Zapotec by rendering it “eye,” meaning ‘the eye of the day ”—i. e., 
the sun. 
When we attempt to bring the symbol of the day into harmony with 
the Maya name, we encounter a difficulty which can be overcome only by 
following a different line from that suggested by Dr Brinton or Dr Seler. 
That the character shown in LXVIII, 12, is the symbol for the cardinal 
point “east,” which in Maya is likin, is now generally admitted, and that 
the lower portion is the symbol for kin, “day” or “sun,” is also admitted. 
We are therefore justified in concluding that the upper portion, which 
is the Ahaw symbol, stands for li, and that / is its consonantelement. If 
Landa’s second /(shown in LX VI, 43) is turned part way round, it will be 
seen that it is a rough attempt to draw the Ahauw symbol. If a careful 
study is made of his l’s as given in his list, and his example of spelling 
le,and of the similar characters in the codices, it will be seen that both 
his / characters are derived from the same original. For example, the 
character shown in LXV, 60, from Tro. 22*a is precisely the eombination 
which this author translates le, ‘‘a snare,” or “to snare.” By referring 
to the plate it will be seen that it is followed by the character (LXV, 61) 
which we have interpreted kutz, “turkey,” and that in the picture below 
the text there is a lassoed turkey. It is apparent, therefore, that both 
these forms are used sometimes for words of which / is the chief phonetic 
element, and that the parallelogram and two interior dots are the essen- 
tial elements. The day symbol is of less frequency in combination than 
the other form, but it sometimes occurs. It must, however, be distin- 
guished from the closely allied p symbol heretofore alluded to. 
