the Mexican valley, but only on pre-Aztec monuments, as I have stated on p. 174 (Figs. 15 and 33, a; pp. 106 and 176). It may be taken almost for certain therefore that the Zapotec acted as middlemen in the spread of the calendar in one direction or the other. But this is a subject to which I shall return later.
The Mayan day-signs are as follows (Fig. 53 and Appendix I): —
Imix. This sign corresponds to the Mexican Cipactli, and the Zapotec word for it also has reference to the crocodile, while the Maya sign itself bears a close resemblance (not, I believe, hitherto noted) with the form of eye occasionally given to the double-headed earth-monster, as can be seen in Pl. XXVI.
Ik. This glyph contains the peculiar T-shaped eye found in the head which forms the name-glyph of God B (Fig. 46, e; p. 221). This J interpret as an eye from which tears are streaming, symbolical of rain, and it is noticeable that Eecatl, whose head constitutes the corresponding Mexican day-sign, is shown with a weeping eye (Fig. 4, d; p. 35).
Akbal. This is a conventional skull-face, and represents night or darkness, appearing frequently on the "sky-bar." The corresponding Zapotec word also implies night, and the Mexican calli (a house without windows) may well have the same connotation.
Kan. 'This probably represents a grain of "popped" corn, and the Zapotec word may be taken to refer either to corn or a frog. The Mexican sign is a lizard, and was associated with agricultural fertility.
Chicchan. This sign shows the peculiar cross-hatched spot so often seen applied as ornament to the bodies of serpents; the Zapotec name appears to mean "omenbearer," and the Mexican sign is a snake.
Cimi. The head of the death-god, as among the Mexicans.
Manik. A hand in the attitude of conveying food to
