470 THE INSCRIPTIONS AT COPAN. 
first reached Yucatan (Event A), and for which not a single event is recorded, the 
whole being merely a repetition of the previous 13 katuns. With the other u kahlay 
katunob to check by, however, especially IX, such repetitions may be eliminated, 
and both III and IV can be brought into satisfactory agreement with IX and X.! 
The fifth source is page 66 from the Chronicle of Oxkutzcab, which is a col- 
lection of titles, baptismal certificates, and probanzas de hidalguta (proofs of nobility) 
family papers, etc., of the Xiu family, covering the period from 1608 to 1817, which 
remained in the possession of the family down to within the past two decades, and 
which is now in the Peabody Museum at Cambridge, Massachusetts.” 

1The Tizimin manuscript along with the Chumayel, Calkini, Kaua and others was copied by Berendt in 1868. 
After Berendt’s death his collection was acquired by Brinton, and most of the latter’s investigations in this field 
were based uponit. Bishop Carrillo y Ancona of Merida, says that the Tizimin manuscript was in his library in 1870. 
See Carrillo y Ancona, 1870, p. 128; also Brinton, 1882, p. 136. And while still in his possession in 1887, Teobert 
Maler made photographic copies of the Tizimin, Chumayel, Calkini, Kaua, and other manuscripts. A complete 
set of these prints, mounted and annotated by Maler, is now in the Gates collection. After Carrillo’s death the 
Tizimin manuscript next came to light in the possession of the lawyer who administered his estate, Don Ricardo 
Figueroa of Merida. When the writer was in Yucatan in 1913 he examined the Figueroa collection several times, 
but did not see it, although he was told that it was still in Figueroa’s possession at that time; however, it has never 
been seen since, and its present whereabouts are unknown. ‘The writer was extremely fortunate in obtaining a copy 
of this manuscript in Merida in 1913, which Gates believes to be the work of an educated Maya, written about 
30 to 40 years ago. On the front page is copied the following notation: 
“The cura who subscribes himself gives this book to Senor D. Crescencio Carrillo Pbro. for the use which he 
wishes to give it. Tizimin, March 23, 1870. Manuel Luciano Pérez. Rubric. 
Chilan Balam 
*Codice Tizimin’ 
“From the collection of the Pbro. Cres. Carrillo Ancona. Rubric. 
Note 
“This Codex is also called ‘anonymous’ inasmuch as the name of the Indian who wrote it does not appear. 
Rubric.” 
This copy is now in the Gates collection. It is written in a clear, fine hand, exceedingly legible throughout, 
and is perhaps the best copy of the Tizimin manuscript now extant. The above note indicates that it was in the 
possession of the Cura of Tizimin prior to March 23, 1870, and it doubtless emanates from that vicinity. 
2This manuscript was obtained from Bernabe Xiu (1839-1911), or someone close to him, by Thompson in 
1900 or 1901, and is now in the Peabody Museum. This Bernabe Xiu in all probability was a lineal descendant 
in the fifteenth generation of the Napot Xiu, who met such a violent death at Otzmal in 1536 (see Event C), 
and thus was descended from the former royal house of Uxmal. 
When the writer was at Oxkutzcab, Yucatan, in 1918, he obtained from Dona Felipa Xiu, the youngest 
daughter of Bernabe Xiu, genealogical data of the family from 1918 back to the close of the eighteenth century, 
and through recent collaboration with Mr. William Gates, it has been possible to connect the modern representa- 
tives of the family with the genealogical tree on one of the pages of the Chronicle of Oxkutzcab. This page is 
unfortunately frayed at the edges, but in the lower left-hand margin can clearly be distinguished a part of the day- 
sign Ahau, and below this to the right there is a black dot and just below this, the word “katun.” The coefficient 
here can only have been 2, 3, or 4, and of these, 3 is the only one historically probable, if not indeed possible. 
In the correlation of the u kahlay katunob and Christian chronology suggested here, this can hardly have been 
other than the Katun 3 Ahau, which ended in 1635, which agrees well with the probable date of authorship of this 
part of the tree, as will appear below. 
The four generations at the left of the tree and also the Katun 3 Ahau just mentioned were probably added 
in 1635, nearly a century after the main part of the tree was drawn (1550), by Don Juan Xiu, born about 1622, who 
succeeded to the headship of the family in 1640, and who was living as late as 1689. His is the latest name on 
the tree, and, ingeniously enough, as if to indicate his authorship of these later additions, a hand points to his name. 
On the basis of four generations to a century, and the known dates of birth of the heads of the Xiu family 
during the seventeenth century, it is evident that the tree begins with the Tutul Xiu born about 1397, the last 
halach vinic to rule at Uxmal, who led the Maya chieftains against the Cocom of Mayapan in Katun 8 Ahau 
(about 1447) and destroyed their power. As a result of this victory, the largest cities were all abandoned and the 
Xiu themselves, presumably under this same individual, moved their capital to Mani. This break in the Xiu 
family history supplies the reason why at a later date, about 1550 (the generation contemporary with the Spanish 
Conquest is the last complete one, showing that the main part of the tree was drawn about that time), when the 
tree was made to establish their nobility and right to exemption from taxation, granted by the Spanish Crown to 
members of the native ruling families, their descent was traced only from the first member of the family who ruled 
at Mani, rather than from some earlier ancestor at Uxmal. 
From this Tutul Xiu, born about 1397, down to the little Dionisio Xiu, whom the writer saw playing on the 
mud floor of a thatched hut near Ticul, Yucatan, as a child of 3 in 1918, is a total of 22 generations. 
