CORRELATION OF MAYA AND CHRISTIAN CHRONOLOGY. 509 
1534. [he words ychil hab 1534 amos require us to place the desolation and death just 
spoken of in that year, and not in 1533, as might have been meant had the words ychil hab 
not been used. If, as is quite likely, this desolation refers to the famine after a drought, 
followed by the locusts, as related by Landa, we may fairly put the failure of the rains in the 
season of 1533-34, bringing hunger later in 1534. With relations between the Cocom and 
Xiu as they are shown to have been, the projected mission to Chichen Itza would hardly 
have followed at once on a single year’s drought; but after two years’ continued famine, or 
just before the time for the rains in 1536, the urgency would have been pressing. 
The word cah, generally translated town or city, means rather more than that, a place 
of habitation, and may refer to wider territory; it corresponds closely in general value to the 
Spanish pueblo or poblacién. 
Several archaisms in the language are to be noted, as cinlal, cinciob, for cimlal, cimciob: 
also the frequent use of the preposition ¢e for ti, as we find it has come down in a few place- 
names in Yucatan like Tekax. 
1537. | have translated ahpulhaob as rain-bringers, although with some doubts; pul 
has at times the meaning to throw away, whence a translation ‘“‘water-throwers”’ (that is, 
into the cenote at Chichen Itza) has been suggested for its meaning here. But this has the 
disadvantage of making the water the indirect object, for which I can find no support. 
Further, the constant use of the word pul is as meaning to bring; it is used in a long list of 
compounds involving witchcraft, where it means to bring about the thing purposed, as a 
disease; and finally the identical compound pu/-ha also means to bring water, in the sense of 
to urinate. As the purpose of the mission to the cenote was to bring the rains, although this 
happened to be through a throwing into the water, I am inclined to give it this magical inter- 
pretation, as one more in the Maya spirit, both grammatically and culturally. 
Although the ah-tz’un Tutul Xiu is not here named ah-pulha Napot Tutul Xiu, one can 
hardly doubt that such was his full title and name, and that the two persons are identical. 
The ah-tz’un is one who leads, who opens the way through, passing on the road; he was one of 
the “ah-pulhaob,” and was also the ruler of Mani, the halach-vinic, as stated on page 85 of the 
Chumayel; also, as stated in this latter passage, he not only died with the others at Otzmal, 
but was killed there; a tragedy going to the very roots of history and fate for the Maya, a 
thing ‘“‘to be recorded and remembered” for its very day. 
None of the other sources say anything about the escape of any of those on the mission 
to Otzmal (save the ah-kin Chi, who, according to Cogolludo, was blinded and spared by 
the Cocom to carry back the story); but as the essential letters in u-putz’ahob-e are quite 
clear, I have restored the word as given. 
1542. This being a record of the Mani princes, their aid to the Spaniards in the matter 
of tribute-laying is here noted. 
1545. [his list of names is interesting, though different from those usually found; not 
all of those here named came together at this time. 
I have left the word pocob-tok untranslated; the rendering “‘in the ruins’ has been 
suggested, but on what grounds I can not see. The root poc means to wash, and is used of 
washing away one’s sins; tok means to draw blood, also the flint-knife used for that purpose. 
Recapitulating these chronological data on page 66 of the Chronicle of Oxkutz- 
cab, changing the accompanying Christian years to conform to the beginnings of 
the corresponding Maya years instead of the endings as recorded, and finally correct- 
ing the month coefficients from 2, 7, 12, and 17 to 3, 8, 13, and 18, respectively, so 
as to conform to the Old Empire usage, we have: 
Tun 2Ahau 3 Mol — ended inthe year 4 Cauac, which began in July 1532. 
Tun 11 Ahau 18 Yaxkin ended in the year 5 Kan, _ which began in July 1533. 
Tun 7 Ahau 13 Yaxkin ended in the year 6 Muluc, which began in July 1534. 
Tun 3 Ahau 8 Yaxkin ended in the year 7 Ix, which began in July 1535. 
Tun 12 Ahau 3 Yaxkin ended in the year 8 Cauac, which began in July 1536. 
Tun 8 Ahau18 Xul — ended inthe year 9g Kan, which began in July 1537. 
Tun 4 Ahau 13 Xul — ended in the year 10 Muluc, which began in July 1538. 
Tun 13 Ahau 8 Xul — ended in the year 11 Ix, which began in July 1539. 
Tun g Ahau 3 Xul _ ended in the year 12 Cauac, which began in July 1540. 
Tun 5 Ahau18 Tzec ended in the year 13 Kan, which began in July 1541. 
Tun 1 Ahau 13 Tzec ended inthe year 1 Muluc, which began in July 1542. 
Tun 10 Ahau 8 Tzec ended inthe year 2 Ix, which began in July 1543. 
Tun 6Ahau 3 Tzec_ ended in the year 3 Cauac, which began in July 1544. 
