governed by the regidors, who saw that all that I write in my
information truly happened, everything, in order that it may be known by
my family, my sons, in the hereafter, until the end of the world, for my
title and evidence given me by our Lord God and our great lord, the
reigning king; I have no tribute nor do I pay tribute, nor will my sons
nor my daughters pay tribute, because our Lord God released me from it
in the fear of my heart; before I had seen the face of the Spaniards I
had been given willingness that I should deliver myself and all my town
into the hands of the Spaniards, in order that they might be inhabited
by the captains, the Adelantado and the first conquistadores who came
here to this land, Yucatan; and the year the first foreigners came here
to the land of the Cupuls was the year 1511.

15. In former times no one saw Spanish foreigners, not until Jeronimo de
Aguilar was captured by the natives of Cozumel; then first the whole of
the country became known, because all the country was marched over; but
because the whole of the land was not made use of I spoke of it before
the king, when there went before the king Ah Macan Pech, Don Pedro Pech,
and his followers, and the first of his lineage, and all his chiefs
after him; they went after him to honor the king, that he might see the
faces of his servants; then fifty of the principal men went afterwards
to the lord the ruling king, to obey him at table, far off in Spain, and
those remained to obey before the ruling King; then the ruler said that
all should pay tribute and all their sons, even we the Pechs of the
first lineage in this land, and the first lineage of the Cupuls; then it
was said, there is a great province, and many men and things in the
land, and an account shall be made of it before our great king, and now
they shall come to fix the limits of the land for our beloved king. Thus
the land was discovered by Aguilar, who was eaten by Ah Naum Ah Pat at
Cuzamil in the year 1517. In this year the katun ended, and then ended
the placing of the town stone, for at each twentieth stone they came to
place the town stones, formerly, when the Spaniards had not yet come to
Cuzamil, to this land; since the Spaniards came, it has ceased to be
done.

16. In the year 1519 first came the Spaniards here to Cuzamil, for the
third time, Fernando de Cortes and Espoblaco Lara. On the 28th of
February, there came to Cuzamil for the first time those who knew to
speak the true words. In this year the eaters of anonas first arrived at
Chichen, and then for the first time Chichen Itza became known to the
great Spaniards, (and) to Don Francisco de Montejo, Adelantado, the
governor, when they were posted at Chichen Ytza.

17. In the year 1521, on the 13th day of August, the territory of Mexico
was taken by the Spaniards. The third attack on the same Spaniards took
place by all the towns here in the town of Cupul, when they asked Ah Ceh
Pech about the killing at Zalibna, and his companion-king Cen Pot of
Tixkokhoch of the province of Ticanto, with the priest Ich Kak Mo of
Itzmal the companion of Holtun Ake. The year in which the Spaniards
arrived at Chichen Itza for the second time to settle at Chichen Itza
was that when arrived the captain Don Francisco de Montejo, the just
one, leader of the Cupuls. They arrived at the town twenty years after
they arrived at Chichen Ytza (the first time), where they were called
eaters of anonas, biters of anonas.

18. In the year 1542, the Spaniards settled the territory of Merida; the
first speaker, the companion priest Kinich Kakmo and the king of the
Tutulxiu of the capital Mani humbled their heads, and the first families
were settled; then first they came under tribute the third time (the
Spaniards) came to this land, and they established themselves
permanently, and stopped here. The first time when they came here to
Chichen Itza they began to eat anonas; never before had anonas been
eaten, and when the Spaniards ate them they were called anona-eaters;
the second time they came to Chichen they stopped at the house of the
Captain Cupul; the third time they arrived they settled permanently, in
the year 1542 they settled permanently in the territory of Merida, the
13th Kan being the year-bearer, according to the Maya reckoning.

19. In the year 1543 the Spaniards went north of the Chels to procure
Maya men for servants because there were no men for servants at Merida;
they came to procure men for servants for their bidding; when they
reached Popce the tribute was increased by those from Merida, when those
who command arrived at Popce, and they went on to Tikom, and the
Spaniards remained at that time in Tikom more than twenty days before
they departed.

20. In the year 1544 the Spanish Captain Asiesa was posted in Cauaca,
and the chiefs were gathered together from Cauaca for the tribute, and
they gave in Cauca honey, pheasants and maize; then they placed in
prison the priest Caamal from Sisal, and asked for an account of all the
towns; one year he was kept by them in prison; he then served as guide
to the Spaniards when they came to Valladolid, and this priest Kamal of
Sisal entered as chief at Valladolid, and was called Don Juan Caamal de
la Cruz, because he spoke very truthfully; he first introduced the cross
in Cauaca, and he was listened to by the Spaniards, and for this he
entered as chief at Sisal, and being chief a long time he died. He was
also guide to the Spaniards when they went to war with Tixkochnah; and
when the Spaniards had been posted one year in Cauaca, they went forth
and came to Valladolid on purpose to see the men the chief Kamal had
placed in prison.

21. In the year 1545 the Spaniards were posted at Valladolid, and in
this year Christianity began by the fathers of the order of San
Francisco in the port of Champoton; there first came the fathers having
in their hands the Redeemer Jesus Christ by name, that they might teach
the serving men; and first they came to the port of Champutun to the
west of this province called here Ichcansiho, then to Merida, the town
Ichcansiho as it is called. These are the names of the fathers who began
Christianity in this country Yucatan, Fr. Juan de la Puerta, and Fr.
Luis de Villarpando, and Fr. Diego de Becal, and Fr. Juan de Guerrero,
and Fr. Merchol de Benavente, these began Christianity in the west of
this country, before Christianity came here to Cupul; afterwards the
trumpet of Christianity came here, as I was saying, and it began here at
Cupul.

22. In the year 1546 there was a conjuration in the highlands of the
country; on the 9th of November there had been peace for four months,
and it occurred on the 9th day of November of the year 1546 that there
was war after four months: it began and continued for one year among the
men, when they were gathered together for the second time for the
tribute of wax; when the war began it took place that the conjurors came
from the west to deceive the people and to set in order the war; the
conjuror Cunul and Ah Camal came from the west and killed the Spaniards
and two sons of the Spaniards, scholars at Mena; they died at Chamax,
where they wished to remain; then came to Valladolid all the Spaniards
who were well when the war broke out, and then began the massacre; the
conjuror Camal Tipakan, of Pakam, killed Surusano over against Nicte; at
the towns one night the Spaniards were slain because the people fell
sick in their hands and feet; there was then for a day and a night war
in all the towns.

23. In the year 1547 a ship was destroyed by Ex Box at Ecab; then the
Spaniards went to make him fear, and made war against Box of Ecab, son
of Ek Box.

24. In the year 1548 the father Ermitanyo came to Valladolid to begin
Christianity.

25. In the year 1550 there was a general reunion of the towns and their
dependencies at Mani.

26. In the year 1551 the father guardian, Fr. Fernando Guerrero, came
from Valladolid to Sisal and he baptized the people and introduced
Christianity here into all the territory of Valladolid west of the
Chels; they came from Ecab, they came from Cozumel, they came from the
north, they came from the south, and also he began the building of the
monastery Valladolid-Sisal.

27. In the year 1552 the fathers settled here; in this year they came to
teach and sing here at Sisal, they came from the west to teach and sing
mass vespers with the singing of the organ and flute, and the canto
llano, which never before did we know here.

In the year 1553 the Auditor, Don Thomas Lopez arrived here in this land
of Yucatan from Castilla, and he arrived as a messenger from our great
ruler, the reigning king of Castilla, to protect us against the hand of
the Spaniards here. He put a stop to our being burned by the Spaniards,
he put a stop to our being bitten by dogs, he introduced the appointing
of chiefs in each village by the giving of the baton; he also adjusted
the tribute for the third time, the tribute introduced by the Spaniards,
mantles, wax, pheasants, maize, buckets, salt, peppers, broad beans,
narrow beans, jars, pots, vases, all for tribute to our Spanish rulers,
which we paid before the Auditor had given his attention to these
things. At this time occurred the capture of the priest Chuuc by Ah
Macan Pech when we left Sisal, because he wished the priest Chuc to be
captured, as he had prevented the capture of Ah Ceh Pech here in Cupul;
afterwards the priest Pech, Macan Pech with the servants of Macan Pech
and his captains, came here to this town of Yaxkukul.

28. From the year 1519 when the Spaniards came here to the town of Conah
Itza, here in this land, Yucatan, I have set forth the days, the months
and the years as above stated, I, Don Pablo Pech, the son of Don Martin
Pech of Xul Kum Cheel, conquistador, here at Maxtunil and Chac Xulub
Chen; since we received the Spaniards with good will and heart, nor did
we make war upon them, Don Juan de Montejo, Adelantado, and the rest of
the captains, as their names are in the book; we also first received
Christianity, we the conquistadores, Don Martin son of Don Fernando
Pech, Don Pablo Pech son of Don Martin Pech, on the 13th day of the
month of October, 1518; all my subjects received baptism in Maxtunil;
they were baptized by the first bishop to the Maya people, Don Francisco
Toral; and when he baptized us our father the bishop showed the images
of the saints to all the villages, images of Saint Peter and St. Paul,
and St. John and St. Louis, and St. Antony, and St. Michael, and St.
Francis, and St. Alonzo, and St. Augustin and St. Sebastian, and St.
Diego; and they desired the oils, and he who was called Peter took the
oils.

29. Such is the chronicle of everything I have collected for the books,
in order that the people might know it, whoever wished to know it, as
had decreed it from the beginning our great lord God who governs the
universe. It is the declaration of how the Spaniards came to this land,
here to this country; by the will of the lord, the ruling God, also by
the orders of our lord Don Juan de Montejo, and Don Francisco de
Montejo, who first came here to this land, and gave orders that churches
should be built in the plastered villages, in the outlying districts,
and a town house and a temple for our great ruler, and also a public
house for travelers.

30. Thus also said our great father, Ah Naum Pech, Don Francisco de
Montejo Pech, and Don Juan Pech, as were their names when they were
baptized by the fathers; and as the Adelantado, the Captain, those who
came here to this land Yocol Peten, but called Yucatan by the first
Spaniards, as they the Spaniards, clearly relate. When our lord the
Spaniards said that we are to live eternally with God, and when the Maya
men heard the names, then spoke Naum Pech to those he commanded, with
suavity:--"Know ye, there comes to the town the one God, to the country
the true God, the sign of the true God; go ye to live with Him, joyfully
receive Him, do not war against Him, and if they have not to eat or
drink give them maize, fowls, pheasants, honey, beans to eat, that
Christianity may enter and that we may be servants of God;" thus they
wished it, and they did not make war, but rose up and went to aid the
Spaniards in the conquest and marched together with the foreigners.

31. Thus also Nachi Cocom, who dwelt in the chief town of Zututa in the
province Chichen Itza, that called Chichen Itza, and Ah Cahuot Cocom,
aiding the word of God and our great King, delivered up their standards
and banners for the sake of our great King, for the conquest, and
received the Adelantado and the father the priest in their towns, nor
did they make war, but abstained from all injury, and laid out churches
and town-houses for their followers.

32. And Naɔi Mabun Chan settled in the district, and understood that
the eternal life had come to his village, and wished that to God truly
would be delivered the Catzins and Chuls in the district of Mani, and
the Tutulxiu, and the Chels in the East, and the (middle) Tan Cupuls and
in Campeche Naɔacab Canul; thus this earth was given by God to be
redeemed, this land Zacuholpatal Zacmutixtun; and Tunal Pech of Mutul
settled here in this town.

33. And Ah Naum Pech called the youths and said to him--"Know ye, that
on the day called 1 Ymix it will dawn, there will come from the eastern
lands bearded men with the sign of the only God to this land; go to
receive them with true pleasure;" therefore they went and marched under
the trees, under the branches, and they arrived at the house of Naɔay
Cab, of Canul at Campech and said:--"He, your guest, is now coming, Ah
Naɔa Cab of Canul, receive him promptly." Thus they said when the
ships appeared in the port of Campeche, when they saw the banners
waving, the white standard, and they came, when he had cast anchor, to
the Adelantado, and were asked in Castilian by the Christians, and the
Adelantado, whether they had been baptized; but they did not know his
language, and replied: "We do not understand the words;" so they said,
and thus they named this land here Yucatan, (which was known to us as)
the land of the wild turkey, the land of the deer.

34. Thus then the captains and our lord the Adelantado Don Francisco de
Montejo went on; and they made much cloth and thread to cut into
clothing for the horses, as they wished to go to the town of Mani, to
the Tutulxiu. When they came to Yiba they held a talk in Yiba; they
arrived at Nohcacab coming out of Becal; thus the Spaniards passed and
arrived at Mani, to Tutulxiu, and then were appointed the chief Ikeb,
the chief Caixicum and the chief Chuc to go to invite Ah Cuat Cocom.
They were at first taken and placed in a cave by his followers: then
their eyes were put out in that great cave of weasels, and there was not
one who did not have his eyes put out in the cave of weasels; their eyes
were put out and they were given the road to go groping to the
Adelantado at Mani; and thus returned those who were cast out of the
town of Cuat Cocom. Then Ah Naum Pech rose up with both of them and came
to Ah Cuat Cocom; when they arrived, he said to Ah Naum Pech that he had
not seen nor heard of it; he said he had gone to Chichen Itza, and he
came promptly to the towns with the Pechs, and they arrived at Mani to
deliver up promptly (the offenders); and the Cocom said he had not
witnessed what had happened in his village, and he would give permission
that they should be taken who had done it.

35. Then Ah Pech came to the towns in order to see the people governed
in them; the Spaniards also came, but on account of the massacre of the
foreigners by the people, they passed on and went to Ah Batum Pech of
Chel, whom they saw, and passed on, and went to Maxtunil, to Nachi May
and Ah Macan Pech; they then returned to their lands to the towns they
governed at Yaxkukul; Don Pablo Pech, Ah Macan Pech, was governor of all
the district to the west, nor did his captains at all give up their
spirits; soon I was appointed to guard the territory Chac Xulub Chen,
because the serving men were at war on account of the labor given them,
and by taking them the will of God was fulfilled in the towns.

36. Such is the complete history of how passed the Spaniards and how the
first fathers were received, and the names of the first conquerors I
shall set forth according to the register, because this is composed in
order that it may be known how the conquest occurred, and in what manner
they labored here, under the trees, under the branches[TN-26] under the
bushes, in those years and months; and what the people and their sons
found to eat; for from two to three years they labored in the
distribution of the towns, by our rulers the Spaniards; they also
labored in the measuring of the towns, and the measuring of the forests
of the towns by the Auditor Tomas Lopez, holding in his hand the Cedula
of our great lord the king, that forests should be cut by whoever
settled. When there were no towns we were natives here of official
houses, Naum Pech being governor of all, nor at that time had the
Spaniards come here to establish Christianity in this land; but when the
day came that their arrival took place, when the Spaniards came to this
land Yucatan, we received them with a friendly heart, and Christianity
was introduced into this land, and we were appointed to guard the
villages, when as yet there was no church; and now they have ceased
building official houses or villages.

37. Thus I began to relate how the conquest took place and how many
sufferings we underwent with our lords, the Spaniards, from the natives
who were not willing to deliver themselves to God; thus I recount what I
heard concerning the town Maxtunil.

38. We did not settle there, but descended to the town Chac Xulub Chen,
and when the Holy Church was finished in Cumtal, we measured its sides
and took possession so that our children should remain there from the
beginning until the end of the world, so that the natives should not
obstruct us, nor enchant by the throwing of stones anything which had
been given us by God and our lord through the fear of our hearts; for
this our great lord the ruling king gave us the authority; and when the
church was prepared in which to worship our lord and God, and the public
house to the east of the church and the temple of our great king and the
residence.

39. I also built my house of stone to the north of the church. And that
the natives may not in the future say that it belongs to them, for this
I show forth the occurrences as I did them with my father, I, Don Pablo
Pech, Ah Macan Pech, and my father Don Martin Pech, Ah Com Pech, my lord
Señor Don Ambrosio Pech, his native name being Op Pech, and Ixil Yzam
Pech, and Don Esteban Pech, Ah Culub Pech.

40. We received the royal commissions to measure the forests. The
license was given by our great monarch the ruling king through our lord
the first auditor, Tomas Lopez, that he should give us years ago his
order that the uncultivated fields should be measured wherever they are,
here back of the town, that we may know where the boundaries of our
lands pass in order that parents and children may maintain them and give
food to the Encomenderos. Therefore I swear before the people that this
information is true, that they may have it in sight so that no
uncultivated field shall entrench upon another uncultivated field; for
this reason I set forth the truth.

41. The first Encomendero here in Chac Xulub Chen was Don Julian Doncel,
who ordered the chiefs that they should go to place the marks of the
limits of their forest lands here back of the towns they governed, and
thus they were led to measure the boundaries of their lands and the
forests toward the East, the South and the West, for the benefit of all
who dwell therein; because already Christianity was established in this
land of Chac Xulub Chen with our holy lord Santiago the patron who
guards the town of Don Pablo Pech.

NOTES.

1. "The fifth division of the 11th Ahau Katun was placed" (_i. e._ in
the wall or in the Katun Stone), (see page 57, where this expression is
explained). In other words, the first arrival of the Spaniards at Merida
took place at the close of the 11th Ahau Katun. This was July, 1541, and
it is in gratifying conformity with Bishop Landa, who also states that
that month was the commencement of a 20-year period; but he says that at
that date the 11th Katun began, while Pech goes on to say that it was
the next in order, the 9th. (See Landa, _Relacion_, p. 314.)

_Noh cah te ti Ho_, the great town at Ho. This was the native name of
the ancient city which stood on the present site of Merida, and, by the
Mayas, is in use to this day. _Ho_ is the numeral 5, and some have
supposed that the name was given on account of five large mounds or
buildings said to have been conspicuous in the ancient city. That there
were precisely five is not positively stated by the old historians,
though four are specified. This theory would suppose that the name was
given to the city only after these large structures were completed, and
that its name during that time had been lost. But this is not
improbable.

In fact, the ancient name of Merida was not Ho, but _Ichcanzihoo_, as
appears from a later passage in Pech's narrative and from numerous
others in the Books of Chilan Balam. _Ho_ is only the abbreviation of
this long name. It appears to mean "The five (temples) of many
serpents." _Can_ is the generic term for serpent, and _ich_ used as a
prefix denotes a place where there is an abundance of what the noun
means: thus _ichche_=a place where the trees are tall and dense;
_ichxiu_, a place where the grass is tall and thick (_Diccionario de
Motul_). The serpents were probably those sculptured in stone or painted
on the walls. This theory receives additional probability from an entry
in the _Diccionario de Motul_, MS., which relates that the largest mound
in ancient Merida, situated back of the present convent of San
Francisco, was called by the natives _ahchuncan_, and that this was the
name of the idol which used to be worshiped there. Its signification
would be "the first or primitive serpent," or "the first speaker,"
_i. e._ oracle, as _can_ means both serpent and speech.

The temples at Ho were not in use when the Spaniards arrived, nor had
they been for many generations. Apparently only a few huts of wood and
straw made up the village, while these vast ruins were even then covered
to the summit with a heavy growth of timber in all respects like the
virgin forest around them. This is clearly stated by the Friar Lorenzo
de Bienvenida, who came to Merida in 1545. I quote his expressions from
a letter to the King in 1548:--

"La ciudad esta la tierra adentro treinta y tres leguas; llamase la
_ciudad de Merida_; pusieronle asi por los edificios superbos que hai en
ella, que en todo lo descubierto en Indias no se han hallado tan
superbos edificios, de canteria bien labrada, i grandes las piedras; no
hai memoria de quien los hizó; parecenos que se hicieron antes de la
venida de Christo porque tan grande estaba el monte encima dellos como
en lo bajo de la tierra; son altos de cinco estados de piedra seca i
encima los edificios, quatro quartos todo de celdas como de Frailes, de
veinte pies de luengo i de diez de ancho, i todas las portadas de una
piedra, lo alto de la puerta i de boveda, i destos hai en la tierra
otros muchos. Esta gente natural no habitaba en ellos, ni hacen casa
sino de paja y madera, habiendo mas apareja de cal i piedra que en todo
lo descubierto. En estos edificios tomamos sitio los Frailes para casa
de San Francisco; lo que habia sido cultura de demonios, justo es que
sea templo donde se sirve à Dios, etc." (_Carta de Fr. Lorenzo de
Bienvenida, 1548, MS._)

The date, 1511, given as that of the first arrival of the Spaniards,
refers to the shipwreck of Aguilar and his companions, who in that year
were thrown on the eastern coast.

This introductory paragraph was entirely miscontrued[TN-27] by Avila, and
nearly as much so by Brasseur. I add their translations to illustrate
this.

_Translation of Avila._

"A la quinta vez que sentó el noveno Rey en la guerra cuando llegaron
los Españoles que se poblaron en la ciudad de Merida, el principal Rey
de esa ciudad era siempre cacique y el año en que llegaron los Señores
Españoles aqui en esta suelo fué el de 1511."

_Translation of Brasseur._

"C'est à la cinquième division cimentée (dans le mur) de ce onzième
Ahau-Katun qu'arrivèrent les Espagnols et qu'ils s'établirent à Ti-Uoh
de ce pays de Ti-Ho, et c'est à la neuvième de cet Ahau que s'établit le
Christianisme, cette année même que vinrent nos seigneurs les Espagnols
en cette contrée, c'est à dire, en l'année 1511."

It will be seen that the former completely travesties the passage, while
the latter mistakes the proper names and destroys the chronological
value of the dates given.

2. _Hidalgos conquistadoren_, Spanish titles which we are surprised to
find a native claiming; but later on (§ 9) he informs us that he was
authorized to employ them by the Spanish officials.

Chichinica was a pueblo near Chicxulub, which is now no longer in
existence.

3. _Ti ma ococ haa tin pol cuchi_, "formerly, when the water will not
entered to my head" _i. e._, before I was baptized. This complicated
construction of the negative (_ma_), a future (_ococ_ from _ocol_) and
the sign of the past tense (_cuchi_), also occurs on an earlier page
(98), where we have the sentence _uacppel haab u binel ma ɔococ u
xocol oxlahun ahau cuchi_, six years before the end of the 13th ahau.
_Ocol haa_, syncopated to _ocola_, and even _oca_, was the usual term
for Christian baptism.

Xulkumcheel was a pueblo which does not seem to have survived.

_Ah Naum Pech, likul tu cah Mutul._ Ah Naum Pech from, or native of, the
town Mutul. The latter is the modern Motul, about 22 miles easterly from
Chicxulub. The name is also spelled Mutul by Cogolludo (_Historia de
Yucatan_, Lib. VI, cap. VII).

_Halach uinic_, previously explained, was the ancient native title of
chief of a village. It is the same word which Oviedo, in his report of
Grijalva's expedition deforms into _calachini_ (_Historia de las
Indias_, Lib. XVII).

The date, 1519, like various others in the narrative, appears to have
been erroneously entered or copied. It should probably be 1539.
_Maxtunil_ does not at present exist. _Ɔilam_ is a town north of
Itzamal, near the sea coast. It is by some identified as the spot where
Francisco de Montejo embarked after his retreat from Chichen Itza, in
1528.

4. The _Kupuls_ were the family who reigned in the eastern province,
where Valladolid was founded. They long retained their hostility to the
Spaniards. _Ekab_ was situated on the coast opposite the island of
Cozumel. _Ɔekom_ should probably read Tekom. _Tixcuumcuuc_ no longer
exists. _Tinuum_ is a town 4 leagues north of Valladolid, on the road to
Itzamal. _Ɔi Ɔantun_ is a town north of Itzamal, said by Sanchez Aguilar
to have been the ancient capital of the princely house of the Chels.
_Ake_ is probably the modern Ɔonataké. _Catzim_ is now the name of a
hacienda in the Department of Itzamal, some distance from the coast.
_Ɔelebna_ is unknown.

The expression _tumen naob Bon cupul_, translated by Avila "porque esa
casa es de Bon Cupul," I think is an error of the copyist for _tumen
nacon Cupul_. See also § 18.

5. _Hokzah uba_, they betook themselves. The termination _uba_ is that
of the third person of reflexive verbs.

Nachi May, already mentioned, was a member of an ancient princely house
mentioned by Landa and Sanchez Aguilar. One of them, Ahkin May, was
apparently the hereditary high priest. The effort has been made to
derive from their name the word _Maya_, and Brasseur would carry us to
Haiti in order to discover its meaning (Landa, _Relacion_, p. 42, note),
but this is unnecessary. _May_ in the Maya tongue means "a hoof," as of
a deer, and is a proper name still in use. There is no reason to suppose
it in any way connected with _Maya_.

_Matanok_ I take to be an error for _matanon_, from _mat_ (pret.
_matnahi_).

6. _Ɔibikal_ may be, as suggested by Dr. Berendt, Tipikal, a town in
the district of Merida. There is another of the name in the Sierra Alta
(_Estadistica de Yucatan_, 1814).

Francisco de Bracamonte is mentioned by Cogolludo as among the first
settlers of Merida.

7. Cogolludo mentions Rodrigo Alvarez as "Escribano del juzgado," who
came with Montejo (_Historia de Yucatan_, Lib. III, cap. VI, and
elsewhere).

8. _U toxol cahob_, the distribution of the towns, literally "the
pouring out;" Avila translates it by "cuando se repartian los pueblos."
The Spanish system of "repartimientos" and "encomiendas" was adopted in
Yucatan,[TN-28]

9. The licentiate Alvares de Caravajal was alcalde mayor from 1554 to
1558. (Cogolludo, _Hist. de Yucatan_, Lib. V. cap. XV.)

10. This was apparently written by Don Pablo Pech, the son of the writer
of the remainder of the history, and inserted in order to corroborate
the statement just made by his father, that the latter had transferred
the magistracy to him.

11. The _holpop_, literally "head of the mat," perhaps because when the
company sat around or on the mat his place was at its head, was the
official who had charge of the _tunkul_ or wooden drum, with which
public meetings, dances, summons to war, etc. were proclaimed, and with
which the priests accompanied their voices in reciting the ancient
chants (Cogolludo, _Hist. de Yucatan_, Lib. IV, cap. V). He was called
_ahholpop_, and had charge of the public hall of the village, the
_popolna_, "casa de comunidad," in which public business was transacted
(_Diccionario de Motul_, MS.)[TN-29]

The _ahkulel_ was the official second in command in a town or district.
He acted in place of the _batab_ or the _ahcuchcab_. The verb _kulel_
means to transact business for another, to act as deputy.

_Ahkin_ was the ordinary word for priest in the old language; kin, sun,
day, time; _ahkin_, he who was familiar with the days and times, with
the calendar, and also with the past and the future.

12. _U chun u thanob_; the _chunthan_ or _ahchunthan_, literally, he who
has the first word, was the member of the village who took the leading
part in matters of business. The office and name are still in existence
in the native village communities of Yucatan. (See Garcia y Garcia,
_Historia de la Guerra de Castas en Yucatan_, Introd., p. xli.)

The _ahkul_ was an envoy or messenger, who carried the orders of the
prince to his people and to foreign princes. The title was usually
prefixed to the name of the person.

The _holcan_, "head caller," was a military official in each village,
whose duty it was when war was announced to summon the men in his
district capable of bearing arms (see Landa, _Relacion_, p. 174). The
Spanish writers translate it by _alferez_.

The _nacon_ was an elective war chief, who held his position for the
term of three years (Landa, _Relacion_, pp. 161, 173). The name is
derived from _nacal_, to rise, go up, and hence as a delegate or elected
representative (as is stated by the _Dicc. de Motul_).

13. The _nucteelob_ were the _ancianos_, the wise old men of the
village; _manak_, a trace or sign that appears at a distance and then
disappears. _U manak uinic ti ulah_=I saw the trace of a man to-day, but
it is no longer visible. _Diccionario de Motul, MS._

"The province of Ceh Pech" was that in which Merida was: "_u tzucub
ahcehpechob_, la provincia de los Peches al lado de Motul y Cumkal."
_Dicc. de Motul, MS._

14. _Kah_, _pinole_, is a drink made by mixing the meal of roasted maize
with water. The word _tuce_ (or, it may be, _tuze_) I do not find in any
dictionary, nor does Avila translate it. The passage is an obscure one.
Avila renders it "cuando fuimos à la guerra, bebian piñole y _tuce_,
porque estaban enojados con los Cristianos." Possibly these were two
articles of food especially used on warlike raids.

_U zahacil in puczical_, a cant phrase probably borrowed from the
missionaries="the fear of my heart,"--in my humbleness. _Puczikal_
appears to be a root-word, though of three syllables. It means the heart
of men and animals, also the mind or soul, the desires, and the interior
of certain growths, as the pith of maize, etc. (_Dicc. de Motul._)

The year 1511 was that of the shipwreck of the deacon Geronimo de
Aguilar and his companions, who were the first whites known to the
natives of Yucatan.

The reference which is made in this section to a deputation of fifty
natives to Spain, is not mentioned, so far as I remember, by other
historians. As in some respects my translation differs from that of
Avila, I give his.

"Cuando llegò ante el monarca Ahmacan Pech, D^on Pedro Pech, y sus
deudos, sus primeros descendientes, sus capitanes, todos fueron con el
para honrar el monarca y vea la cara á sus vasallos indigenas, y escogió
cincuenta de los grandes de ellos para llevar tras de el al monarca
reinante para servirlos en la mesa alli lejos en España, pero los que
vomitaron en el festejo delante del monarca reinante, esos entonces dijò
el Rey que pagaron tributos todos y todos sus descendientes, mas
nosotros los Peches," etc.

The phrase _mac xenahi tu tzicile_ Avila translates "who vomited at the
feasts;" but I believe _xenhi_, vomited, is a misreading for _xanhi_,
remained, and _tzicil_ is obedience, as serving-men.

_Lae te hantabi_, who was eaten; Aguilar himself was not eaten, as he
was rescued by Cortes, in 1519, and served him as interpreter. But some
of his companions were eaten by the natives, not of Cozumel, but of the
coast to the south, and this is what Pech meant to say, unless,
indeed--and I am inclined to prefer this view--we read _hantezahbi_
instead of _hantabi_, which would give the sense "the land was
discovered by Aguilar, who was given food (supported, maintained) by Ah
Naum," etc. For particulars about Aguilar see Herrera, _Hist. de las
Indias_, Dec. II, Lib. IV, cap. VIII.

_Lai yabil hauic_, etc. This is an important sentence, as fixing a date
in the ancient chronology. _U tunil balcah_ is an ancient term, not
explained in the dictionaries. _Balcah_ (or _baalcah_) means "a town and
the people who compose it" (Pio Perez, _Diccionario_), hence people, the
world, as the French use _monde_. From many references in the Maya
manuscripts I derive the impression that the last stone in the katun
pillar was placed in turn by the towns, each giving its name to the
stone and the cycle (see ante, p. 171).

Assuming the correctness of the figures 1517--and there is no reason to
doubt it--then Pech counted the katuns as of 24 years each, as Pio Perez
maintained was correct; because he has already informed us in his
introductory paragraph that the year 1541 was the close of the 11th
Ahau, and 1541-1517=24.

16. The two previous visits referred to were probably those of Cordova,
1517, and Grijalva, 1518. "Those who knew to speak the true words,"
refers to the Catholic priests. All the historians of Cortes' expedition
dwell on the effect produced on the natives of Cozumel by the religious
services he held there.

The date, Feb. 28, 1519, seems correct, although it is not mentioned by
any other writer I have at hand. Cortes left Havana, Feb. 19.

_Lai yabil_, "in this year," evidently a date is omitted, as the first
arrival of the Spaniards at Chichen Itza was either at the close of 1526
or beginning of 1527. One of the Maya MSS. gives the year as _bulucil
Muluc_, the 11th Muluc. The Maya year, it will be remembered, began on
the 16th of July.

"It was on the memorable thirteenth of August, 1521, the day of St.
Hippolytus, that Cortes led his warlike array for the last time across
the black and blasted environs which lay around the Indian capital,
etc." Prescott, _Conquest of Mexico_, Book VI, chap. VIII. There is
little doubt but that the tidings of the dreadful destruction of the
mighty Tenochtitlan was rapidly disseminated among the tribes far down
into Yucatan and Central America, and made a profound impression on
them.

This section is confused and difficult. Avila translates:--

"Fueron atacados por tercera vez los mismos Españoles por todos los
pueblos aqui en el pueblo de Cupul cuando hallaron à Ah Ceh Pech
muriendose en una casa no embarrada y à su compañero el otro Rey Cen
Pot," etc.

18. The official date of the founding of the city of Merida was Jan. 6,
1542.

The anona or custard-apple does not seem to have been eaten by the
natives, and it impressed them as strange and somewhat unnatural to
witness the Spaniards suck them.

_Ca u tocahob nao bon Cupul_; this is translated by Señor Avila:
"quemaron al capitan Cupul:" they burned the captain Cupul; but I take
it to be a misreading for _ca u yotochob nacom Cupul_, and have so
translated it. There is no account of a leader of the Cupuls having been
burned, and, moreover, this is in accordance with § 4.

Another important chronological statement is made in this section, to
wit, that the year 1542 (I suppose July 16, 1541-July 15, 1542 is meant)
was 13 Kan. As Pech has already told us that it was also the first year
of the 9th Ahau Katun, we have the date fixed in both methods of
reckoning, that is, by the Kin Katun as well as the Ahau Katun,
according to the calendar which his family used.

19. The town of Tikom is still in existence, but I have not been able to
find Popce on any of the maps. The Chels were a well known princely
family in ancient Yucatan. The _Dicc. de Motul_ says their province was
that of Ɔizantun.

26.[TN-30] The Don Juan Caamal whose acts are briefly sketched in this
section is the same mentioned in the _auto_ given previously, page 117.
It is still a family name in Yucatan (Berendt, _Nombres Proprios en
lengua Maya_, folio. _MS._)[TN-31]

21. The first mission to Yucatan was that of Fr. Jacobo de Testera, with
some companions whose names have not been preserved, 1531 to 1534 (see
Geronimo de Mendieta, _Historia Eclesiastica Indiana_, pp. 380, 665;
Torquemada. _Monarquia Indiana_, Lib. IX, cap. XIII, Lib. XX, cap.
XLVII). They were stationed at Champoton and did not penetrate the
country. The next attempt was in 1537. Testera, then Provincial of
Mexico, sent five Franciscan friars, who returned after two years of
efforts. Their names are unknown (Cogolludo, _Historia de Yucatan_, vol.
I, pp. 175, 182). The third is the one referred to in the text. Its
commissary was Fr. Luis de Villalpando, and its members were Fr. Lorenzo
de Bienvenida, Fr. Melchor de Benavente, Fr. Juan de Herrera, Fr. Juan
de Albalata, and Fr. Angel Maldonado. Five other missionaries came with
Juan de la Puerta, in 1548 (Cogolludo).

22. The term _ahetzil_, I do not find, and translate it as _aheɔil_,
the practice of conjuring, or sorcery. But it is quite possibly for
_ahuitzil_, dwellers in the sierra. The next line is corrupt, and I can
only guess at the meaning. The date, Nov. 9, 1546, is correct, and the
history here given of the insurrection of the natives at that time is
substantially the same as is told at length by Cogolludo (_Hist. de
Yucatan_, Lib. V, cap. VII).

27. The Auditor Tomas Lopez came from Guatemala (not Spain) to Yucatan
in 1551 or 1552, and in the latter year promulgated his "Laws" for the
government of the natives, many of which are given in Cogolludo's
History.

The passing reference to the cruelties of the Spaniards are more than
borne out by the testimony of Fr. Lorenzo de Bienvenida. Writing to the
King in 1548 he says:--

"En esta villa (Valladolid) se levantaron este año de quarenta y siete
los Indios * * * i este levantamiento por mal tratamiento que hacen à
los Indios los Españoles tomandoles las mugeres y hijos y dandoles de
palos i quebrandoles las piernas i brazos i matandolos i desmasiados
tributos i desaforados servicios personales, i si V^a Alt^a no provee de
remedio con brevedad, no es possible permanecer esta tierra, digo de
justicia. * * * *

"(El adelantado) dió la capitania à un sobrino que llaman Manso Pacheco.
Nero no fué mas cruel que este. Este pasó adelante y llegó á una
provincia que llaman _Chatemal_, estando de paz, i sin dar guerra los
naturales la robó i les comió los mantenimientos à los naturales, i
ellos huyendo à los montes de miedo de los Españoles porque en tomando
alguno luego lo aperreaban, i desto huian los Indios i no sembraban i
todos murieron de hambre, digo todos porque habia pueblos de á
quinientos casas i de á mil, i el que agora tiene ciento es mucho;
provincia rica de cacao. Este capitan por sus proprias manos exercitaba
las fuerzas, con un garrote maté muchos i decia, 'este es buen palo para
castigar á estos;' i desque lo habia muerto, 'O, quan bien lo dé.' Corto
muchos pechos á mugeres, i manos á hombres i narices i orejas i estaco,
i á las mugeres ataba calabazas á los pies i las echaba en las lagunas
ahogar por su pasatiempo, i otras grandes crueldades." _Carta de Fr.
Lorenzo de Bienvanida,[TN-32] 1548. MS._

28. The town Conah Itza, or Con Ahitza, Con of the Itzas, may refer to
the seaport, Coni, the eastern coast, where Montejo landed on his first
expedition. Bishop Toral did not arrive in Yucatan until 1562, so the
mention of him proves that this narrative was written after that date.

29. No such person as Juan de Montejo is known.

30. _Yocol peten_; so it is first spelled in the original manuscript,
and afterwards altered to _Yucalpeten_. This latter occurs as a name
applied to the peninsula, or a portion of it, in a number of passages of
the Book of Chilan Balam of Chumayel. These have been quoted by the
Canon Crescencio Carrillo in a recent work (_Historia Antigua de
Yucatan_, pp. 137, 140, Merida, 1882), to support his view that the name
Yucatan is an abbreviation of Yucalpeten.

Apart from the difficulty of explaining such an extensive abbreviation,
which is not at all in the spirit of the Maya tongue, the words of Pech
in this section and § 33 conclusively prove that the two names are
entirely distinct in origin. Carrillo is of opinion that _yucal_ should
be divided into _y_, _u_, _cal_, and he translates the name "la perla de
la garganta de la tierra ò continente." This appears far-fetched.
_Yocal_ is probably merely _yoc hail_, upon the water (_il_,
determinative ending denoting what water); hence _yocal peten_, the
region upon the water, applied to Yucatan or some part of its coast
district. The _h_ is nearly mute and frequently elided, as in _ocola_
(_ocol haa_) to baptize.

A prophecy of the priest Pech, which is perhaps the one here referred
to, appears in several of the Books of Chilan Balam, and also Spanish
translations of it in the Histories of Lizana and Cogolludo, and a
French version in Brasseur's report of the _Mission Scientifique au
Mexique_, etc.

The text is quite corrupt, but I insert it as I have emended it from a
comparison of three copies.

U THAN AHAU PECH AHKIN.

    Tu kinil uil u natabal kine,
    Yume ti yokcab te ahtepal.
    Uale canɔit u katunil,
    Uchi uale hahal pul.
    Tu kin kue yoklal u kaba,
    In kubene yume.
    Ti a-uich-ex tu bel a uliah, Ahitza,
    U yum cab ca ulom.
    Than tu chun ahau Pech ahkin,
    Tu kinil uil can ahau katun,
    Uale tan hiɔil u katunil.

THE WORD OF THE LORD PECH, THE PRIEST.

    At that time it will be well to know the tidings,
    Of the Lord, the ruler of the world.
    After four katuns,
    Then will occur the bringing of the truth.
    At that time one who is a god by his name,
    I deliver to you as a lord.
    Be your eyes on the road for your guest, Men of Itza,
    When the lord of the earth shall come.
    The word of the first lord, Pech, the priest,
    At the time of the fourth katun,
    At the end of the katun.

The only line in which I have taken much liberty with the text is the
fifth, where, after the word _kue_, one MS. reads: _yok taa ba akauba_,
and another, _yok lac kauba_, neither of which is intelligible.

If the date assigned in these lines be a correct one, they were
delivered by the prophet in 1469. It is not impossible. The words are
obscure and the prediction so indistinct that it might quite well have
been made by an official augur at that time.

31. Nachi Cocom, head of the ancient and powerful Cocom family, ruled at
Zotuta when Montejo made his settlement at Merida, and was a determined
enemy of the Spaniards. He was defeated in 1542, in a sanguinary battle,
and then accepted terms of peace. I have in my possession the copy of a
survey which he made of the lands of the town of Zotuta in 1545, when he
was evidently on good terms with the Conquerors.

32. The names Chan, Catzim and Chul belong to well known ancient
Yucatecan families, and many who bear them are still found among the
natives (Berendt, _Nombres Proprios en Lengua Maya_, MS.)[TN-33]

The words Zacuholpatal Zacmutixtun are rendered by Avila as proper
names, and I have followed his example. I have not found a satisfactory
explanation of them.

33. The day _One Imix_ was a day of peculiar sanctity in ancient
Yucatan. Landa makes the rather unintelligible assertion that the count
of their days, or their calendar, invariably commenced on that day
(_Relacion_, p. 236).

Imix is the 18th day of the month, and it is possibly[TN-34] that it and
the two following days were used for intercalary days.

More to the purpose of explaining the prophecy in the text is the
statement of Francisco Hernandez, who, as reported by Bishop Las Casas,
relates that in the mythology of the Mayas, the god or gods Bacab, those
who support the four corners of the heaven and who are identified with
the "year bearers" or Dominical days of the calendar, died on the day
One Imix, and after three days came to life again. (Las Casas, _Historia
Apologetica de las Indias Occidentales_, cap. CXXIII.) This has
reference apparently to the intercalary days Imix, Ik, and Akbal, which
were counted so as to allow the next Kin Katun period to begin on
I[TN-35] Kan. I have explained this theory fully in a paper, "Notes on
the Codex Troano and Maya Chronology," in the _American Naturalist_,
Sept. 1881. Naturally this was supposed by the Spanish missionaries to
be a reference to Christian traditions.

_Ca tip u chemob_, when the ships were rocking; _tipil_ represents the
slipping and sliding movement of a partially submerged or hidden body;
thus the beating of the heart and the pulse is _tipilac_. _Ca yumtah
banderas ob_, when the banners waved; _yumtah_ is to swing to and fro as
a hamack or a flag. _Piixtahob_, from _pixitah_, to unreel or reel off
yarn, etc., from a spindle. I suppose it refers to letting go the
anchor.

The derivation of the name Yucatan here given is interesting, for
several reasons. In the first place, it makes it evident that Pech did
not believe it was an abbreviation of Yucalpeten (see ante, page 255).
Again, although it has very often been stated that the name arose from a
misunderstanding of some native words by the Spaniards, there has been
no uniformity of opinion as to what these words were. Several of the
phrases suggested have been such as have no meaning in the Maya tongue;
(see full discussions of the question in Eligio Ancona, _Historia de
Yucatan_, Vol. I, pp. 219, 220, and Crescencio Carrillo, _Historia
Antigua de Yucatan_, cap. V.) As given by Pech it is perfectly
intelligible and good Maya. Without syncope it would be "_Matan ca ubah
a than_" shortened to "_Ma c'ubah than_,[TN-36] "We do not understand
your speech." Pech is in error, however, in supposing that the name
arose on the arrival of Montejo; it was in use immediately after the
expedition of Cordova (1517), and if Bernal Diaz was correct in his
recollection, was applied to the land by the Indians Cordova brought
back to Cuba with him from the Bay of Campeachy. (See Bernal Diaz,
_Historia Verdadera de la Conquista de Nueva España_, cap. VII.)

34. This is no doubt the same occurrence which is described at
considerable length by Cogolludo, _Hist. de Yucatan_, Lib. III, cap. VI.
But the details differ very much and the names of the messengers and the
chief to whom they were sent are not identical. I believe this
discrepancy can be explained, but it would extend this note too far to
go into the subject here. The word _yacatunzabin_, which Avila renders
"en dicha cueva," seems a compound of _y_, _actun_, _zabin_. The last is
the name of the weasel; _actun_ means both a cave and a stone house. By
some it is supposed to be a compound of _ac_, tortoise, and _tun_,
stone, a cave resembling a hollow tortoise shell.

35. _Yoklal maix u lukul yol nacomob_, "porque no se cansaban los
capitanes" (Avila).

36. Pech adds a list of the names of Conquistadores which I have not
inserted, as it is less complete than that found in Cogolludo.

39. _Ma u manbal cuntahbalob u cħinal_; Avila translates this "that they
shall not destroy"; but the word _cuntahbal_, from _cun_, _cumtah_,
means that which is to be enchanted, and _cħinal_ is the throwing of
stones. I suppose, therefore, it refers to some act of shamanism the
design of which was to injure a neighbor.

FOOTNOTES:

[190-1] See his _Informe acerca de las Ruinas de Mayapan y de Uxmal_

[191-1] "<sc>Chijcxulub</sc>: poner los cuernos; hacer cabron á uno: _u chiicah
bin u xulub u lak_; diz que pusó los cuernos á su compañero ô proximo;
que se aprobechó de su muger ô manceba," _Diccionario de Motul, MS._

[194-1] Tekom.

[195-1] nacon Cupul.

[196-1] matanon.

[196-2] Tipikal.

[198-1] hauah.

[201-1] cochlahal.

[201-2] yokolcab.

[202-1] tzolic.

[202-2] xanhi.

[202-3] utznac.

[203-1] tubalob.

[204-1] yotochob nacon.

[204-2] tiobi.

[206-1] aheɔil.

[206-2] tiihil.

[206-3] chunbez.

[207-1] chunbez.

[207-2] chabil.

[208-1] ociha.

[208-2] ezabil.

[208-3] ɔiboltahob.

[209-1] mulbaobe.

[210-1] ocol cah.

[210-2] panob.

[211-1] a--ciil--ex.

[211-2] yilahob.

[211-3] tzimin.

[211-4] ahactunob.

[211-5] actunzabin.

[212-1] ɔa uinalalob.

[212-2] chiic.

[213-1] tzoloc.

[214-1] beltahob.

VOCABULARY.

A

Ac, n. A turtle; a turtle shell.

Actun, n. (From _ac_, turtle shell, _tun_, stone.) A cave; a stone
house.

Ah, A prefix signifying possession or action; also sign of masculine.
See pp. 28, 57.

Ahau, n. (From _ah_, prefix, and _u_, collar? See p. 57.) A ruler,
chief, king; a period of time.

Ahbalcab, n. The coming dawn. "Quiere amanescer." _Dicc. Motul._

Ahez, n. (From _ah_, prefix, _ezah_, to show, to feign.) A sorcerer,
magician.

Ahkin, n. (From _ah_, and _kin_, the sun, day, etc.) A priest.

Ahkulel, n. (From _ah_ and _kulel_, to arrange business, etc.) A
lieutenant, deputy. pp. 27, 247.

Ahoni, n. Well-dressed persons. p. 173.

Ahpul, n[TN-37] One who carries or bears.

Ahpulul, n. He or that which is carried or brought.

Ahtepal, n. A ruler, governor.

Ahtohil, n. A lover of justice; a righteous man.

Ahuitzil, n. Mountaineers. p. 131.

Ak, n. Osiers, willow branches. "Ramo de miembre." Pio Perez. _Dicc._

Akab, n. Night, the night time.

Al, n. Son or daughter of a woman. _Yal_, her son.

Alah, v[TN-38] pres. _alic_, fut. _alab_. To speak, say, tell, order.

Alau, A numeral. p. 46.

Anahte.[TN-39] n. A book. p. 64.

Atan, n. Wife.

Auat, v. aor. _autah_, fut. _auté_. To shout, to sing. "Dar gritos."

B

Bahun, adv. How much.

Bak, n.
  1. Meat, flesh; the private parts.
  2. The number 400.
  3. The turn of a rope around anything.
  4. In composition, an intensive particle, or conveys the idea of
     enveloping with cords.

Bal _or_ Baal, n. Thing, business, matter.

Balam, n. A tiger; a priest. p. 69.

Baalcah, n. The town and its inhabitants; the world. "El mundo con los
que en el viven." _Dicc. Motul._

Ban _or_ Banban, adv. Much, too much.

Batab, n. Chief, ruler. See p. 26.

Be _or_ Bel, n. A path, a road; a business; condition; history.

Beltah _or_ Beel _or_ Betah, v. aor. _tah_, fut. _té_. To do, to make.

Binel, v. irreg. aor. _bini_, fut. _binxic_. To go.

Bolon, Nine.

Botah, v. To pay.

Buc, n. Covering, clothing.

Buluc, Ten.

Buul, n. A broad bean.

C

Ca, adv. Then, when.
  conj. And.
  pron. We.
  adj. Two.

Caan, n. The sky, the heavens.

Cab, n.
  1. Land, earth. p. 106.
  2. Honey; a hive.

Cacab, n. A town and the land belonging to it; a township, commune.

Cah, n. A town, village.

Cah, part. A suffix and sign of the present and imperfect tenses, p. 29.

Cahal, n. A town, village.
  v. To reside, live in or at.

Cahtal, v. aor. _cahlahi_, f. _calac_. To live, dwell, reside.

Cal, n. Throat, neck; voice; in compos. an intensive particle.

Calab, A numeral. p. 45.

Cambezah, v. To teach, to instruct.

Can, n.
  1. Conversation, talk.
  2. The generic name for serpents.
  3. The number four.
  4. A gift or present.

Can, v. aor. _tah_, fut. _té_. To converse, to tell stories. aor. _ah_,
fut. é[TN-40]. To teach, to impart information; to give another a
contagious disease.

Can, part. in compos. Strongly, powerfully, as _cankax_, to tie very
firmly.

Canantah, v. To watch, to guard over.

Canlaahal, v. To learn about.

Caputzihil, n. Baptism (_ca_, twice, _zihil_, to be born; an ancient
word; see Landa, _Relacion_, p. 144).

Catac, conj. And; used to connect numerals. p. 49.

Caten, adv. The second time. _Tu caten_, for the second time. (From
_ca_, _two_.)

Catul, adv. Two. _Tu catulli_, both, the two.

Caua, conj. And, then.

Cax, n. A fowl, a hen.

Caxan, v. aor. _tah_, fut. _té_. To seek, to find, to hunt for.

Caxtun, adv. Then, be it so, thus.

Ceh, n. A deer.

Cen, v. irreg. aor. _cihi_, fut. _ciac_. To say, to tell.

Ci, Cici, part. These prefixes mean pleasant, agreeable; originally,
what is pleasant to taste.

Cibah, v. aor. _cibhi_, fut. _cibic_. To wish, to permit, to dare. _U
cibah ua a yum._ Did your father permit it?

Cicithan, n. (From _cici_, pleasant, _than_, words.) Words of love or
blessing.

Ciciol, n. (From _cici_ and _ol_.) Joy, pleasure, peace, happiness.

Cii, n. The pulque liquor. See p. 22.

Cill, n. Delight, pleasure.

Cilich, adj. Saintly, holy.

Cob, v. 3d pl. pres. indic. of _cen_.[TN-41]

Cimil, v. To die.

Coch, in comp. Conveys the notion of extending or broadening.

Cochhal _or_ Cochlahal, v. To make broad, to extend, to spread out.

Cuch, n.
  1. Position, place.
  2. Burden, load; _met_. sin.
  3. Goods, possessions, treasures.

Cuch, v. aor. _ah_, fut. _é_.
  1. To carry, to bear along.
  2. To govern a town or state.

Cuchcabal, n. A province, region; the family, people or subjects of one
ruler.

Cuchhab, n. The year-bearer or Dominical sign. p. 52.

Cuchi. Sign of past tense. p. 29.

Cuchul, n. The family or retainers of one person. "La familia ó gente
que uno tiene en su casa." _Dicc. Motul._

Cul, n. A vase or cup.

Culcinah, v. To appoint, to promote, to establish; _culcintahaan_,
appointed or promoted to an office or dignity.

Cultal _or_ Cutal, v. aor. _culhi_, fut. _culac_. To sit down, remain,
be present, be at home, etc.

Culul _or_ Cuulul _or_ Culicil, v. To rest or stop; to reside, to settle
down.

Cum _or_ Cuum, n. A vase, jar.

Cumcintah, v. To prepare for use, to put in order. Probably a form of
_culcinah_.

Cumlaahaal, v. To stop, to check.

Cumtal, v. aor. _lahi_, fut. _ac_. To set up, to put in a place.

Cun _or_ Cunah _or_ Cunal, n. Enchantment, sorcery, conjury. _Au ohel
ua_ u _cunal cħuplal?_ Do you know the conjury of a woman? _Dicc. Motul_
(_i. e._, to make her submit to the will of a man).

Cuntabal, Passive supine; from _cunah_, to conjure.

Cutz, n. The wild turkey,[TN-42]

Ch.

Chac, n. Water, rain, a giant, a god.
  adj. red. In comp. much or very.

Chacaan, n. Something plain, open, visible.

Chacanhal, v. To become visible, to show itself.

Chahal, v. To lose strength, to weaken.

Chakan, n. A savanna. p. 125.

Chapahal, v. To sicken.

Chayanil, n. The rest, the remainder.

Che, n. A tree; wood; _adj._[TN-43] wooden.

Chem, n. A boat, a ship.

Chen, adv. Solely, only, merely.

Chenbel, adv. Vainly, fruitlessly.

Chi, n. The mouth; a border, limit, edge; a bite, as _u chi pek_, the
bite of a dog.
  verb, to bite, to eat.

Chicilbezah, v. To set landmarks, to point out.

Chichcunah, v. To strengthen, to fortify.

Chichcunahthan, v. To support another's words, to agree with, to act in
concert with. p. 107.

Chicul, n. A sign, mark, token.

Chikin, n. The West.

Chicpahal, v. aor. _pahi_, fut. _pahac_. To find, to discover, to
recover that which is lost; "parecer lo perdido." Pio Perez, _Dicc._

Chilan, n. An interpreter, p. 69.

Chin, v. aor. _ah_, fut. _é_. To stone, to throw stones at.

Chin, adj. A term of endearment.

Chinchin, v. To incline, lean over, be out of line.

Choy, n. A bucket; _choyche_, a wooden bucket.

Chuuc _or_ Chuc, v. aor. _ah_, fut. _é_. To grasp, seize, to take
possession of.

Chucan, n. Completeness, sufficiency, abundance.

Chuccabil, n. A province, district.

Chul, n. A flute.

Chulub, n. Rain water; reservoirs.

Chun, n. Foundation; trunk (of a tree); beginning; cause.

Chunbezah, v. To cause, to occasion, to begin.

Chunthan, n. (From _chun_, first, _than_; speech, he who speaks first.)
A principal, a presiding officer.

Cħ

Cħaa, _or_ Cħtaab, v. aor. _cħaah_, fut. _chaé_.
  1. To take, to carry; to carry off; hence to kill.
  2. To recover that which is lost.

Cħahucil or[TN-44] Cħuhucil, n. Sweets.

Cħeen, n. Lowland; well. pp. 33, 125.

Cħibal, n. Lineage, generation.

Cħuplal, n. Woman, girl.

Cħuytab, v. To hang.

E

Et, A particle indicating similitude. As a verb, to hold alike in the
two hands. Hence,
  _eta_, friend;
  _etel_, companion;
  _etan_, wife;
  _etcah_, fellow townsman;
  _yetel_, and, with, etc.

Ez, n. Enchanter, sorcerer.

Ezah, v. To show, to make public; to imitate, feign.
  _Ezabil_, what is to be or should be shown or published.

H

Haa, n. Water.

Haab, n. Year. p. 50.

Haban, n. Branch, twig. p. 126.

Hach, adv. Much, very.

Hahal, adj. and adv. True, truly.

Halach, adj, and n. True, truth;
  _halach than_, an oath;
  _halach uinic_. p. 26.

Halal, n. The cane.

Hanal, v. aor. _hani_, fut. _hanac_. To eat.

Haual, v. aor. _haui_, fut. _hauac_. To cease, to stop.

Hayal, v. To level with the ground, to destroy; from _hay_, thin, flat;
hence
  _hayalcab_, the final end and destruction of the world.

Heɔ _or_ Eɔ, v. aor. _ah_, fut. _é_. To fix firmly, to establish, to
found; to select a site.

Heɔcab, v. To fix or establish promptly; "poner ó afirmar ó asentar de
presto alguna cosa que quede ferme." _Dicc. Motul._

Hicħcal, v. To tie up by the neck, to hang.

Hiɔ _or_ Hiɔil, n. The close or last of the week, month, or year, as _u
hiɔil buluc ahau katun_, the last day of the eleventh Ahau katun.
_Chilan Balam._

Ho, adj. Five.

Hokol, v. aor. _hoki_. To set out for, to go out from; of seeds, to
sprout; of the beard, etc., to begin to grow.

Hokzahuba, v. To take oneself away from.

Hol, n. The end of anything, hence the door of a house, the gate of a
town, the mouth of a bag or jar, a hole, an aperture;
  verb, sensu obscœno, to seduce a girl, to penetrate her. _Dicc. Motul._

Holcan, n. A warrior;
  adj. brave, valiant.

Holhaa, n. A seaport. See _haa_.

Holpay, n. A seaport. See _pay_.

Holpop, n. A chieftain (from _hol_ and _pop_, mat); "he who is at the
end or head of the mat."

Hom, n. A trumpet.

Hoppol, v. To begin.

Hun, adj. One.

Hunakbu, n. The one God.

Hunkul, adv. Once and forever, really, permanently.

Hunmol, adj. United together, congregated in one place[TN-45]

Hunten, adv. On one occasion, at one time.

Huun, n. A book. p. 63.

I.

Ich, n.
  1. Face; eyes; twins; surface.
  2. Fruit; longing; color.

Ich, prep. In, into, within.

Ilah v. aor. _ilah_, fut. _ilé_.[TN-46] or _ilab_. To see, to look at, to
visit, to test, to try.

Ix, fem. prefix. See page 28;
  conj. and also n. urine.

Ixim, n. Maize.

Ixmehen, n. A daughter.

K.

Kaan, n. A measure. p. 27.

Kab, n. The hand, the arm.

Kaba, n. A name. See p. 26.

Kabanzah, v. To give a name.

Kah, n. Pinole, meal of roasted maize, used for stirring in water
to drink.

Kahal, v. To remember, recall.

Kahlay, n. Memory, memorial, record.

Kak, n. Fire; also a febrile disease.

Kaknab, n. The sea, the ocean.

Kal, n. A score. p. 39;
  verb, to imprison.

Kam _or_ Kamah, v. To accept, receive; to take possession of.

Kan, adj. Yellow.
  n. The name of the first day of the Maya month.

Kat, v. To wish, to desire. To ask, to ask for, to inquire.

Katun, n. A body of warriors; a period of time. p. 58.

Kax, n. Forest, woods.

Kaxah, v. To join, unite, tie together.

Kay _or_ Kayah, v. To sing.

Keban, n. Sin, evil.

Kebanthan, v. To plot evil, to calumniate; to commit treason;
"kebanthanil, traicion." _Dicc. Motul._

Kilacale, n. Ancestors.

Kin, n. The sun; a day; time.

Kinchil. A numeral. p. 46.

Koch _or_ Kooch, v. To carry on the shoulders as a burden,
hence, _fig._ n. obligation, fault, sickness.

Kohan, n. Sickness.

Ku, n. God, divinity.

Kubulte, n. Delivery, deposit.

Kuchul, v. aor. _kuchi_, fut. _kuchuc_. To arrive, to come to.

Kul, in comp. much, very; _kulvinic_. pp. 133, 164.

Kuna, n. (From _ku_, god, _na_, house). A temple, a church.

Kuuch, n. Cotton threads.

Kuxil, n. Aversion, disgust, annoyance;
  verb, to feel disgust at.

Kuyan, adj. Consecrated to God, holy.

L

Lahal, v. To finish, to end.

Lahca. Twelve.

Lahun. Ten. p. 38.

Lai _or_ Lay, rel. and dem. pron. This, that, these, those, which, what,
etc.

Lak, n. Companion, neighbor.

Lic _or_ Licil, rel. In which, by which.

Likil, v. To rise, to raise; as _likil katun_, to begin war.

Likin _or_ Lakin, n. The East.

Likul, prep. From, out of.

Likzah, v. To lift up, to raise; _likzahuba_, to raise oneself.

Loh, v. To redeem, to set at liberty.

Lohil, n. The Redeemer, the Saviour.

Lukanil, n. That which is set apart or separated.

Lukul, v. aor. _luki_, fut. _lukuc_. To leave a place, to depart from,
go out of.

Lukzah, v. To free, to separate from; _lukzahuba_, to quit, to abstain
from.

M

Ma, adv. No, not. From this are the negatives, _matan_, not, emphatic;
_mato_, _matac_, _maina_, not even; _maix_, _matla_, neither; _mamac_,
no one; _manan_, without, etc.

Mac, rel. pron. Who.

Maccah, v. To obstruct, close up roads, etc.
  Hence _macan_ p. p. p. that which is obstructed.

Mach, v. aor. _ah_, fut. _é_. To take with the hand, to hold in the
hand.

Mactzil, adj. Marvelous, miraculous; n. a miracle, an act of Providence.
(From _mac_, most, and _tzibil_, to be obeyed or reverenced.)

Mak, v. To eat soft things, to eat without chewing.

Mal _or_ Malel, v. aor. _mani_, fut. _manac_. To pass.

Manak, n. A sign or mark.

Manal, adv. Too much, in excess.

Manbal, adv. Nothing.

Mat, v. To receive, obtain.

Maya, n. Derivation of. p. 16.

Mayacimil, n. The pestilence. p. 132.

Mazcab, n. A prison, gaol.

Mazeual, n. Vassal, servant. Nahuatl, _maceualli_.

Mehen, n. A son.

Mek, n. An armful, hence

Mektantah, _or_ Mektanma, v. To hold in one's power, to rule, govern.

Mektancah, n. Jurisdiction, municipality.

Mektanmail, n. A ruler, governor.

Mentah, v. To make, manufacture.

Menyah, v. To work, serve.
  n. Work, service.

Met, n. A wheel. p. 86.

Mex _or_ Meex, n. The beard.

Meyah, v. To serve, to labor for one.

Minantal, v. p. p. minaan.[TN-47] To lack, to be absent or wanting, not
to have.

Molcintah, v. To gather together, join, unite.

Moltah, v. To gather around.

Mothtal, v. To humble, to submit.

Muk, n. Fortitude, bravery.

Muktan, v. To suffer with fortitude.

Mul _or_ Mol, part. in comp. Jointly, in common.

Mulba, v. To congregate, to come together.

Multepal, v. To rule or govern jointly. p. 131.

Muz, v. To cut.

N

Na, n. A house, not designating whose.

Naat, v. To know, understand.

Nacal, v. To ascend. p. 28.

Nachi, adv. Far off, distant.

Nacpalancal, v. To grope, to feel one's way.

Nah, v. To suit, wish, desire; _nahuba_, to suit, etc., for oneself.

Nak, n. The abdomen, belly, the end; verb. to end, finish; to join, to
stick; _tu nak_, at the end, near, close to.

Nakal, v. To approach, to join on.

Nant, v. See _Naat_.

Noh, adj. Great, large.

Nohkakil, n. Smallpox. p. 132.

Nohoch, adj. Great, large.

Nohol, n. The South.

Nuc, adj. Great, large.

Nuc, v. To answer;
  n. an answer.

Nuctah, v. To understand, perceive.

Nucté, adj. Old, ancient; _nucteel_, the elders and leading men of a
town.

Nucul, n. Signification, meaning; manner, form, figure.

Numya, n. Toil, misery, unhappiness.

Nucahthan, v. To reply, to answer.

Nupthan, n. Companion, associate.

O

Oc, n. The foot; _yooc_ his foot, their feet.

Oca _or_ Ochaa _or_ Ocolha, (From v. _ocol_, to enter, _haa_, water,) To
baptize.

Ocnakuchil, n. A pestilence. p. 151.

Ocol, v. aor. _oci_, fut. _ococ_. To enter; also _sensu obscœno_.

Ohel, v. aor. _tah_, fut. _té_. To know, to recognize.

Ol, n. Mind, intention, will.

Olah, v. To wish, to desire;
  n. will, goodwill, wish.

On, pron. We.

Ontkin, adv. For a long time.

Op _or_ Oop, n. The anona, custard apple.

Otoch, n. House, dwelling, denoting whose. p. 106.

Ox, adv. Three; _oxlahun_, thirteen. p. 130.

P

Pa _or_ Paa, n. A walled town, stronghold, fortress. p. 163.

Pa, v. To break, break down, destroy.

Pach, To take possession of, to select a place.

Pach, n. The back of the shoulders; the outer or back part; hence, the
last or end of anything; _tu pach_, behind, after.

Pachal, adv. Afterwards, late.

Paiche, n. A mark, a line.

Pak _or_ Pakil, n. A wall of stone, verb, aor. _ah_, fut. é.[TN-48] To
found, build, sow, plant; hence

Pakal, n. A building, founding, etc.

Pakte _or_ Pakteil, adv. All together, in all.

Palil, n. A servant, man-servant.

Pan, n. Standard, banner.

Patan, n. Tribute, tax; from _paatah_, to watch, to guard.

Patcunah, v. To declare, set forth, explain;
  n. an explanation, etc.

Paxal _or_ Paaxal, v. aor. _xi_, fut. _xac_. To forsake, abandon,
desert, depopulate; "desamparar y despoblar pueblo." _Dicc. Motul._

Pay, n. The sea-coast.

Pay, v. aor. _tah_, fut. _té_. To draw or call toward one, hence,
_payal_, to be called or summoned.

Paybe, n. (From _pay_, and _be_, a road). A guide;
  hence, adv., first, before.

Pek, n. A dog.

Pet, n. A circle, wheel.

Peten, n. An island, country, province. p. 122.

Pic. A numeral. p. 45.

Pix _or_ Piixtah, v. To unwind, to cast anchor.

Pixan, n. Soul; happiness;
  adj. happy.

Pol. n. Head; hair.

Puchtun, n. Fighting, quarreling.

Puczical, n. Heart; mind, will, soul.

Pul, v. To bring, to carry. _Ahpulul_, one who brings.

Pp

Ppatal, v. To remain, to stay.

Ppiz, n. A measure of grain, etc.

Ppoc, n. A hat.

Ppul _or_ Ppuul, n. An earthen jar.

T

Taab, n. Salt.

Tab, v. To tie together; hence

Tabal, n. Relationship; anything attached to or dependent on another.

Tabzah, v. To deceive, to delude, to tie.

Tah, adv. Whence, whither, thence, to, unto.
  pron. For us, for our part.

Takal, v. To stick to; to add to, to increase.

Tal, prep. From; _tii tal en_, I am from there. _Dicc. San Francisco._

Tal, v. aor. _ah_, fut. _é_. To touch, to begin to take; to make use of.

Talel, v. aor. _tali_, fut. _talae_ or _tae_. To come, to go.

Tamuk, adv. While, when.

Tan, n. The breast; hence, the middle of anything; as _tan cah_, the
middle of the town. p. 132.

Tan, postposition. Toward, as _lakintan_, toward the East.

Tancabal, n. The premises of a house; a house and its grounds.

Tancoch, n. A half (from _tan_, and _cochil_, the width, the size of a
thing).

Tec, adv. Quickly, suddenly.

Tem _or_ Temah, v. To satisfy, please.

Ten, pron. I. _Ten c en_, I who am I.

Tepal, v. To rule, govern.

Than, n. Word, speech.

Thun, n. A drop, a spot, a dot.

Ti, prep. To, by, for; sign of dative and ablative.

Tiihil, v. To happen there, to take place there.

Tipp, v. To exceed in size; to go forth from; as _tippan kin_, the sun
having appeared.

Toc _or_ Tooc, v. aor. _tocah_, fut. _é_, To burn.

Toch, adj. Severe, firm, rough.

Tocoyna, n. A deserted house or field; "solar yermo." _Dicc. Motul._

Toh, adj. Just, righteous; _ahtohil_, a magistrate.

Tohyol, adj. Healthy, well (from _toh_, _ol_).

Tox, v. To pour out; _tox haa ti pol_, to pour water on the head,
_i. e._, to baptize. _Dicc. Motul._ _Toxol_, the person baptized; also a
distribution or outpouring, as _toxol cahob_, a distribution of towns to
different rulers.

Tul, adj. Full, abounding. p. 39.
  verb. To fill to overflowing, to rise (of the tide).
  For _tutul_ see p. 109.

Tulpach, v. To go back, to return.

Tulum, n. A wall, walled town. p. 163.

Tumen, prep. For, by reason of, because of.

Tun, n. A stone.
  A euphonic particle. p. 124.

Tux _or_ Tuux, adv. Where, in what part or place.

Tuzebal, adv. Promptly.

Tuzinil, adv. All, in all parts.

Tzac, v. To seek, to follow.

Tzen, n. Food, sustenance; hence,

Tzentah, To give food to.

Tzicil, v. To obey, to serve.

Tzimin, n. A horse.

Tzol, n. A string, thread; hence, verb, to arrange on a string, to put
in order, to adjust; _tzolan_, an arrangement, series, order.

Tzuc, n. A part, division. p. 54.

Tzucub, n. A province.

U

U, n. The moon; a month; menstrual period; a string of beads, a collar;
rosary.
  pron. His, her, its, their.
  Also a euphonic particle before vowels.

Uaatal, v. To set up, erect.

Uabic, adv. How, in what manner.

Uac, Six.

Uacchahal, v. To emerge with force. p. 185.

Uacuntah, v. To set on end, to put in place; to designate, appoint;
_uacuntahbal_, the putting in place, etc.

Uah, n. Tortilla, bread; _uahal uahob_. p. 129.

Uahil, n. Banquet; guest.

Ualac, adv. While, meanwhile.

Ualkahal, v. To turn oneself, to return.

Uaxac, Eight.

Uay _or_ Uai, adv. Here, in this place.

Uazaklom, n. A return, p. 86.

Ubah, v. To hear, understand.

Uchebal, conj. In order that.

Uchul, v. aor. _uchi_, fut. _uchuc_. To happen, to occur, take place,
come to pass.

Uinalal, n. Labor, work.

Uinbail, n. Image, figure.

Uinic, n. Man; a measure, p. 27.

Uitz, n. A mountain, a hill. p. 131.

Ulul, v. To arrive, return.

Ulum, n. A bird, a pheasant.

Uooh, v. To write, p. 63.

Utial, prep. For, on account of.

Utz, adj. Good; _utzil_, the good, the well-being.

Utzcinah, v. To make better, to perfect; to compose a speech or essay;
to set in order.

Utzuac, adv. Now, be it now.

Uuc. Seven.

Uuɔ, n. A folding, doubling; a line of warriors.

X

Xachetah, v. To seek, to procure.

Xamach, n. A large pot or jar.

Xaman, n. The North.

Xan, n. Straw;
  conj. also adv. slowly.

Xantal, v. aor. _xanhi_ fut. _xanac_. To stay behind, to remain.

Xenhi, v. To vomit.

Xic, v. To split, to divide.

Xicin, n. The ear, the hearing.

Ximbal, v. to journey, to pass.

Xiu, n. Grass, herbage, name of a noble family. p. 109.

Xma, prep. Without.

Xocol, v. To count, to read.

Xotlahal, v. To cut.

Xul, n. End, limit;
  v. to end, also _xulul_.

Y

Ya, n.
  1. Love
  2. Pain, wound, sickness.
  3. Difficulty.
  4. A shoe.

Yaab, adj. Much, abundant: _yaabil_, abundance, multitude.

Yacunah, v. To love.

Yah _or_ Yaah, n. Severe sickness.

Yala, The rest, remainder.

Yalan, prep. Under, beneath.

Yan _or_ Yanhal, v. To have, to be, to stand.

Yax, adv. First, freshly;
  adj. green, young.

Yaxchun, n. The beginning, cause.

Yetel, conj. And, with, a compound of _u etel_, his or its companion,
usually abbreviated _to[TN-49] y_.

Yib, n. A bean.

Yic, n. Red peppers.

Yok, prep. On, over, in front of.

Yoklal, prep. By reason of, because of.

Yokolcab, adv. On the earth, in the world.

Yol, n. Mind, spirit.

Yxma, prep. Without, =_xma_.[TN-50]

Yub, n. Cloak, coat.

Yum, n. Father; lord; ruler; head of a family.

Yum _or_ Yumtah, v. To wave, to move to and fro.

Z

Zabin, n. A weasel.

Zah _or_ Zahal _or_ Zahacil, n. Fear, terror; verb, to fear.

Zat, v. aor. _ah_, fut. _é_. To lose.

Zi, n. Wood.

Zihnal, n. Birth, a native.

Zil _or_ Ziil, v. To give, to present;
  n. gifts.

Zinah, v. To cut wood.

Zuhuy, n. A virgin.

Zulbil-taab, n. Purified salt, from _zul_, to soak.

Zut, v. To return; _tu zut pach_, back again, over again.

Ɔ

Ɔa v. aor. _ɔaah_, fut. _ɔaé_ or _ɔaab_. To give; _ɔabal_, past part.
pas. that which is to be given.

Ɔa, v. To avail, to be of advantage.

Ɔaleb, n. A seal, mould, press.

Ɔan, v. To devastate, ruin.

Ɔaɔ, v. To suck; _ɔaɔopob_, suckers of anonas, a name given to the
Spaniards.

Ɔiboltah, v. To desire, wish for.

Ɔib _or_ Ɔibah, v. To write.

Ɔicil, n. Bravery; encouragement.

Ɔilibal, n. A register, record.

Ɔoc, n. The end, the last.
  v. To happen, to occur; to tear down.
  adv. Already.

Ɔoocol, v. To end, finish.

Ɔuɔ, v. To kiss, to suck.

Ɔuunɔucil, adj. Made of mud, or plastered.

Ɔul, n. A foreigner, stranger. p. 131.

Ɔunul, v. To make a beginning.

Ɔuɔucinzah, v. To act mildly and kindly; from _ɔuɔ_, to kiss, to suck.

  Transcriber's Note

  The following errors were corrected:

  Page Error
  196  Both footnotes on this page were numbered 1. The second was changed
       to number 2.

  The following misspellings and typographical errors were maintained.

  Page  Error
  TN-1   24   terrestial should read terrestrial
  TN-2   24, fn. 2   Piéces should read Pièces
  TN-3   25   Numbers 13 to 19 are one higher than they should be
  TN-4   46, fn. 1   _Calepino en Lengua Cakchiquel por Fray_ Francisco de
              Varea should read _Calepino en Lengua Cakchiquel_ por Fray
              Francisco de Varea
  TN-5   53   40th year should read 40th year.
  TN-6   54, fn. 1   años.' should read años."
  TN-7   57   batallion should read battalion
  TN-8   58, fn. 1   Lengva should read Lengua
  TN-9   67, fn. 1   Nvestra should read Nuestra
  TN-10  87   (I. II, III.) should read (I, II, III.)
  TN-11  87   well dressed" should read "well dressed"
  TN-12  111  p 10 should read p. 10
  TN-13  111  cap, XXIX, should read cap. XXIX,
  TN-14  111  p 12 should read p. 12
  TN-15  124  northen should read northern
  TN-16  128  qui should read que
  TN-17  128  established himself should read "established himself
  TN-18  131  MS). should read MS.).
  TN-19  132  cap. VI), should read cap. VI).
  TN-20  138  Uac ahau should read Uac ahau.
  TN-21  142  Lahun ahau, should read Lahun ahau.
  TN-22  157  Uuc ahau, should read Uuc ahau.
  TN-23  183  Usumaciuta should read Usumacinta
  TN-24  190  Abbe Brasséur should read Abbé Brasseur
  TN-25  198  yahaubiI should read yahaubil
  TN-26  238  branches should read branches,
  TN-27  244  miscontrued should read misconstrued
  TN-28  247  in Yucatan, should read in Yucatan.
  TN-29  247  MS.) should read MS.).
  TN-30  252  26. should read 20.
  TN-31  252  MS.) should read MS.).
  TN-32  254  Bienvanida should read Bienvenida
  TN-33  257  MS.) should read MS.).
  TN-34  257  possibly should read possible
  TN-35  257  I Kan should read 1 Kan
  TN-36  258  "_Ma c'ubah than_ should read "_Ma c'ubah than_"
  TN-37  261  Ahpul, n should read Ahpul, n.
  TN-38  261  Alah, v should read Alah, v.
  TN-39  261  Anante. should read Anante,
  TN-40  263  fut. é should read fut. _é_
  TN-41  263  Cob is out of alphabetical order
  TN-42  264  wild turkey, should read wild turkey.
  TN-43  265  _adj._ should not be italicized
  TN-44  266  Cħahucil or Cħuhucil should read Cħahucil _or_ Cħuhucil
  TN-45  267  one place should read one place.
  TN-46  267  _ilé_. should read _ilé_,
  TN-47  270  minaan should read _minaan_
  TN-48  272  fut. é should read fut. _é_
  TN-49  277  _to y_ should read to _y_
  TN-50  278  Yxma is out of alphabetical order

  Inconsistent spelling:

  Abbe / Abbé
  Cuculcan / Cuculcàn
  Pocomams / Pokomams
  Pocomchis / Pokomchis
  Puczical / Puczikal

  Other inconsistencies:

  i.e. / i. e.

  Accents on words in foreign languages are inconsistently used.