is seen at 9; that most common in the
Codex Tro. at 10. Other forms which frequently occur are shown at 11-13;
those shown at 14-16 are from the Troano Codex. Some unusual forms which
vary widely from the typical glyph are given at 17-20.

The change of a symbol to the face form, as seen in this instance at
LXV, 15-16, does not appear to have any significance. The chief element
of this character is the circular spot in the right portion, usually
bordered by a double line and little square blocks, with the interior
generally crosshatched. As the crosshatching is also found in the symbol
for the month _Pax_ (plate LXV, 22), it is probable, if phonetic, that
this characteristic denotes the _x_ (sh) or _ch_ sound. As a similar
marking is frequently present on the serpent figures in the codices
(plate LXV, 23), it is possible that its signification is _chan_,
"serpent," or it may refer to some real or mythological characteristic.

The signification of the names of this day, except that of the Nahuatl
calendar--_cohuatl_, "serpent"--appears to be uncertain. Perez says the
word _chicchan_ can be explained only by considering it to be
incorrectly written for _chichan_, "little." Henderson in his lexicon
writes it _chichan_, and gives as the meaning of the word, "new, young,
as _chichan u_, the new moon." Dr Seler first suggested that the first
part of the name might be derived from the root _chi_, _chii_, "mouth,
to bite," and hence that the signification might be "the biting
serpent." However, he subsequently concluded that the proper
interpretation is "a sign marked or taken," from _chich_, "a sign or
mark," and _ch'aan_, "something taken or carried away." Dr Brinton
thinks there is much less difficulty in construing it as _chich_, strong
or great, and _chan_, the generic Tzental term for serpent. The generic
term for serpent in the Zoztzil is _cham_.

Dr Seler does not attempt an explanation of the Tzental term, but Dr
Brinton says that it means in that dialect and in Cakchiquel, "luck,
fate, fortune." This, he says, is identical with the Zapotec _ci_,
_zii_, and _guii_, and, as he finds evidence that the serpent is
mentioned as an animal whence portents were derived by the Zapotecs,
thinks this furnishes the connecting link with the signification in
other calendars. This explanation is so circuitous, and in fact
strained, as to render it unsatisfactory.

A study of the symbol with reference to its origin may perhaps fur