and the Aubin manuscripts are certainly correct as
the Nahua day sign (_Ocomatli_) means ape.

[Illustration: FIGS. 16, 17, 18, 19.
GLYPHS FOR MAYA DAY CHUEN.]

Text figs. 16-19, show some of the signs for the day _Chuen_ from the
Maya codices. This is the day corresponding to the day Ocomatli of the
Nahuas. There is little resembling an ape in the Maya signs although it
has been remarked that the sign may show the open jaws and teeth of this
animal.

Foerstemann (1897) as noted by Schellhas (1904, p. 21) alludes to the
fact that the figure of god C, which occurs also in the sign for the
north, in the _tonalamatl_ in Dresden 4a-10a occurs in the day _Chuen_
of the Maya calendar, and this corresponds to the day _Ocomatli_, the
ape, in the Nahua calendar. This would suggest a connection between god
C and the ape and this may be seen in the glyphs for god C (text figs.
20-24). Foerstemann sees "an ape whose lateral nasal cavity (peculiar to
the American ape or monkey) is occasionally represented plainly in the
hieroglyph picture." He also associates god C with the constellation of
Ursa Minor.

[Illustration: FIGS. 20, 21, 22, 23, 24.
GLYPHS OF GOD C.]

It will be seen from the detailed examination of the fauna shown in the
codices that after all a comparatively small part of the animal life of
the country occupied by the Maya speaking peoples is represented. The
drawings in some cases are fairly accurate, so that there is little
difficulty in determining the species intended by the artist. At other
times, it is hazardous to state the exact species to which the animal
belongs. It is only in a comparatively small number of cases, however,
that there is any great doubt attached to the identification. It will be
noted that the drawings of the Dresden manuscript are much more
carefully and accurately done than those of the Tro-Cortesianus. A
greater delicacy and a more minute regard for detail characterize the
Dresden drawings in general.

In the animals selected for reproduction by the Mayas, only those were
taken which were used either in a purely religious significance for
their mythological character (and here naturally there is to be noted an
anthropomorphic tendency) or animals were chosen which were employed as
offerings to the many different gods of the Maya pantheon. The religious
character of the whole portrayal of animal life in the codices is
clearly manifest, and it is this side of the subject which will c