I take to be the god of death, appears to be in the act of breaking a vessel of earthenware, which, as the presence of the cross-bones indicates, is intended to signify death. The character between the parts of the broken vessel probably signifies "divided" or separated.
The figures along the lower margin of the middle division of Plates VII*, VIII*, IX*, and X* are chiefly representations of offerings made to the gods of the bee-keepers, as here we see the leg of a deer, bread, maize, &c.
The broad rectangular red figures in the middle division of the plates last mentioned, and elsewhere, from which the bees are flying, may represent hives which were suspended by cords. If not, I am wholly unable to guess their meaning.
As I have not been able to group the remaining plates of the Manuscript in a satisfactory manner, I will content myself with referring to such figures as I think I can explain, without attempting, except in a few cases, to show their connection with others.
The females and god of death figured on Plate XP appear to be weaving, or making ropes. The figures themselves indicate this so plainly as to leave no doubt in my mind in reference to it. Moreover, some of the written characters, as I think, correspond with this interpretation. It is probable the figures are also symbolic representations of human life. The female figure, I presume, is intended to represent the goddess Ixchel, who, in addition to her other powers or attributes, was supposed to preside over the formation and birth of infants. The interlaced or crosshatched bundle before her accords with this idea, if my interpretation of this reticulate figure be correct—that is, that it signifies zih[1] or zihil, "birth" or "origin."
The presence of the god of death so close at hand and the death symbol before him in the second division, and twice in the lower division, are doubtless intended to signify the uncertainty of human life. The Ezanab character on the head of this god in this place—as this is not usual—must
- ↑ In writing Maya words I follow the orthography of the lexicons, but in referring to the signification am guided by what I suppose to have been the sound—for example, tz, z;, and in some cases ch appear to be used to denote the same sound, or at least are the ruling elements of similar words having similar signification. As a matter of course the natives could make the distinctions in their pronunciation. I may also as well state here that I make no claim to a knowledge of the Maya language. I simply refer to the lexicons and grammar for such use as I desire to make of it in this paper.
