y refer to _balche_ (or
_baleze_), the ceremonial drink, the symbol indicating the phonetic
element _b_.

The upper portion of the figure shown in LXVII, 7, from Tro. 3*b and 4*b
(in the space) I was at first inclined to regard as a reptile of some
kind, but the fact of its presence in the section relating to bees and
honey, and the corkscrew markings, render it probable that it is
beeswax. To this evidence may be added the fact that the symbol over
which it is placed contains some of the elements of the _cib_ glyph.
There are a number of places where quite similar markings appear on
seats and other things, but these are distinguished by the added line of
dots, showing it, as will be seen hereafter, to be in these cases the
_cab_ or _caban_ symbol.

The facts which have been mentioned, together with the form of the
symbol, may possibly lead to a correct understanding of its origin. It
seems probable that the corkscrew figure, which is the chief, and
apparently only, essential element, is taken from the root of a plant
and was the conventional method of representing that object. As it
appears from Henderson's Lexicon that "root" was one signification of
_cib_ (probably from _cibah_, "to follow, succeed," which also signifies
"born, manifested, root," alluding to origin), and also that in Zotzil
_yib_ or _yibel_ is "root" (raiz de arbol, _yibel-te_), we find the
reason why this was selected as the symbol to express the sound _cib_.
The fact that in the Zapotec _loo_ signifies "root" strengthens this
conclusion and indicates that the symbol is not used simply for the
sound indicated--that is, phonetically or ikonomatically--but also with
reference to the signification.

THE SEVENTEENTH DAY

Maya, _caban_; Tzental, _chic_; Quiche-Cakchiquel, _noh_; Zapotec,
_xoo_; Nahuatl, _ollin_. In addition to these, the following are also
sometimes given: In Meztitlan, _nahui olli_; Pipil, _tecpila nahuatl_.

This character, as is apparent from plate LXVII, 8-13, is subject to no
material variation; in fact, to no variation which would prevent us from
at once identifying it. That shown in LXVII, 8, is Landa's figure. The
change in position of the black spot and lines with reference to one
another does not appear to have any significance. In the Troano and
Cortesian codices the black dot is sometimes on one side and sometimes
on the other. In the Dresden Codex, however, it is nearly always on the
left. The one shown in LXVII, 13,