The Early Classic Name of GI:

First Dawn Lord Shines

Michael J. Grofe, Ph.D.

February 20, 2008

University of California, Davis

and

American River College The Name of GI

The portrait glyph of GI, the first born of the Triad deities first identified by Heinrich Berlin (1963), consistently appears with the same attributive glyph collocation in Palenque, whereas a different series of glyphs form the title of GI in several examples from the Early Classic Period. Thus far, both of the names of GI have remained insufficiently translated. However, a comparison of the Early Classic name with the established function of GI as a deity of Venus may provide a semantically consistent reading.

Figure 1: Early Classic Title of GI a) TIK, Stela 31, A24 – B24 b) PAL, Oval Palace Tablet, A1

a) b)

Lord of the Dawn

Looking at several examples of the Early Classic version of GI’s name, we find a collocation that includes an upraised hand (T217c), along with a na (T4), and an AJAW glyph (T533), followed by the portrait of GI (fig. 1a). Examples of this title can be found much later on the Oval Palace Tablet in Palenque (fig. 1b), suggesting that multiple titles of GI were not necessarily mutually exclusive at this site, where we see the more frequently used alternate name used in the Palenque Triad.

A closer look at the hand glyph reveals similarities with another hand found in the collocation known to substitute for ‘dawn’ as PÄS. Next to the hand in most examples of the ‘dawn’ variant glyph appears a clear depiction of a leaf (fig.2a). In fact, some examples of this ‘dawn’ collocation depict a form of a palm leaf thatch glyph in

1 place of the leaf (fig.2b,c). In Yucatecan languages, le means ‘leaf’ (Bricker et al.

1998:165; Hofling and Tesucún 1997:411). If we take this leaf as a syllabic le, this collocation may read PÄS-el päsel, attested as ‘dawn’ and ‘sprout’ in Ch’ol (Aulie and

Aulie 1978:88).

Figure 2: PÄS (T222) ‘dawn’ a) CPN, Stela 11, B7 b) PAL, T. Sun Ballustrade, H1 c) PAL, House A, Pier C, M29

a) b) c)

Taking the upraised hand as PÄS would then provide a reading of this name of

GI as partially Nah Päs ‘First Dawn’. David Stuart noticed another example of the Early

Classic title of GI from a Uaxactun vessel in which the portrait glyph of GI is replaced with another AJAW sign surrounded by a ring of dots (Stuart 2006:120–123). Stuart found a corresponding example of this dotted AJAW sign incorporated into an iconographic representation of GI in the form of a water bird headdress found in

Palenque’s Temple XIX (fig. 3a). I suggest that an identical dotted ring appears around another Palenque glyph for Yax Päs, also ‘First Dawn’ (fig. 3b), and it appears that this dotted symbol relates to dawning and the rays of the sun. This reinforces the above reading of the name of GI as ‘First Dawn’.

Figure 3: a) GI headdress. PAL, Temple XIX b) YÄX PÄS. PAL, T. Inscr. fragment

2 Figure 4: GI substituting for day ‘Ajaw’. YAX, Hieroglyphic Stairway 5, 92

GI, Hunahpu, and Quetzalcoatl

The association between GI and the AJAW glyph found in his Early Classic name may make sense in that GI is known to substitute for this glyph in the day cartouche for

AJAW on in Hieroglyphic Stairway 5 (fig. 4). He is likewise able to substitute for the head variant of the personified sun, representing the number four on Quirigua

Stela D. GI has clear associations with the rising sun, yet he is also known to be associated with the planet Venus, which often precedes the sun in the east as morning star. 1

David Kelly first observed that both Palenque’s GI and the Central Mexican

Ehecatl-Quetzalcoatl share the birthday, 9-Wind, and both are associated with the planet Venus (Kelly 1965). Furthermore, the text from Temple XIX in Palenque repeatedly mentions the day 9-Wind (9-Ik’) in association with GI (Stuart 2006:168).

Ehecatl, meaning ‘Wind’, appears in the Central Mexican codices with a cut conch shell pendant (fig. 5a), representing the power of wind and the conch horn Quetzalcoatl successfully blows in the watery underworld, outsmarting Mictlantecuhtli and retrieving the bones of the people of the previous world who had turned into fish

1 See Lounsbury (1985), Schele and Miller (1986:48–51), Tedlock (1992), and Aldana (2001). 3 following a great flood (Miller and Taube 1993:142; Taube 1993:38). Likewise, GI is usually depicted with a similar cut shell in his ear flare (fig. 5b).

Figure 5: a) Ehecatl-Quetzalcoatl form the Codex Borgia, with buccal mask and shell pendant b) GI portrait (T1011), showing cut shell ear flare. PAL Palace Tablet, I6. c) GI portrait, showing water bird headdress. PAL Creation Stone, E2

Additionally, Ehecatl-Quetzalcoatl appears wearing a red mask with the elongated beak of some kind of water bird (O’Mack 1991). In several examples of his name, GI is similarly conflated with a water bird headdress (fig. 5c), often with a fish appearing in its beak, as in the example from Temple XIX in Palenque. In several examples from Classic period ceramics, the face of GI, with his diagnostic fish barbels, emerges from the breasts of a pair of fishing water birds (fig. 6a). Some of these vessels also include EK’ star signs on these birds (fig. 6b), a known sign for Venus. I suggest that, as a fishing water bird, GI is a direct parallel of Quetzalcoatl and the retrieval of the bones of the people of the previous world, who had turned into fish.

4 Figure 6: a) Top. Fishing GI transforming into waterbird pair. K3536 © Kerr

December 29, 1998; b) Bottom. Similar GI pair with EK’ Venus signs on their wings.

K6181 © Kerr, November 27, 1999

In Central Mexico, Quetzalcoatl is understood to be a conflation of a quetzal bird and a serpent, and this serpent-bird imagery is also evident in the sinuous, snake-like neck of many predatory water birds. Indeed, this comparison also exists in English in

5 one of the common names for the anhinga as a ‘snake bird’. One unique image from a

Teotihuacan style stucco vase, K2027, appears to demonstrate this association between the neck of water birds and a serpent, with four unique portrayals of the aged deity

Itzamnah, whose faces each emerge from the breast of a water bird. The neck and face of each of these water birds is clearly that of a snake, with serpent and feather markings

(fig. 7).

Figure 7: Teotihuacan style stuccoed vase with serpent-bird imagery and deity transformation. Inset of K2027 © Kerr March 30, 2002.

Figure 8: GI spear-fishing with his water bird headdress at right. Maize God at left. K1391 © Kerr June 19, 1998.

6 Figure 9: Spearing GI. Verb JUL-aj ‘is speared’ is the third glyph from left in the secondary inscription. Above GI is also the PSS initial glyph using the GI portrait substitution. K595 © Kerr June 4,1998

The fishing behavior of GI is likewise associated with spearing, an occupation of

Venus deities in the Postclassic. An interesting incised image (K1391) shows GI with his water bird headdress spear-fishing in a canoe (fig. 8). In the next scene, the Maize God appears in a canoe that emerges from the mouth of a serpent. A smaller fish-serpent appears speared in front of him. This image compares to another image of GI spear- fishing in K595 (fig. 9), in which the verb JUL (T584v) ‘spear’ is clearly visible. This same verb is found together with spear-wielding deities and their victims in the

Postclassic , where they are associated with numerical tables concerning the reappearance of the planet Venus as the morning star following inferior conjunction with the sun (Milbrath 1999:163–87).

Throughout Mesoamerica, the first appearance of the heliacal rising of Venus at dawn was considered to be significant. Tlahuizcalpantecuhtli is the Postclassic name of

Venus from Central Mexico, and this translates in Nahuatl as ‘Lord of the Dawn’. This 7 deity is likewise named as a spearer within the Venus table of the Dresden Codex

(Taube and Bade1991:18). Indeed, a new reading of Nah Päs Ajaw appears to provide a similar name for GI as ‘First Dawn Lord’. This name also invites a comparison with

Hunahpu from the , and his classic name Hun Ajaw, whose day name is used to represent the helical rise of Venus as morning star in the Dresden Venus almanac.

Several authors have suggested an association between Hun Ajaw and GI 2 and the name ‘First Dawn Ajaw’ reinforces these proposals.

Elsewhere (Grofe in press), I have suggested that there is a direct association between the appearance of GI as an anthropomorphic fish and the rebirth of Hunahpu and Xbalanque as fish-men five days after their self-immolation in the underworld.

With his catfish barbels, GI recalls the description of the transformed Hero Twins in the

Popol Vuh as winaq kar ‘person-fish’, and also a term for ‘catfish’ in Cakchiquel (Tedlock

1996:280). Furthermore, this episode of the Hero Twins closely parallels a story of

Quetzalcoatl, who journeys to the edge of the water to the east and performs his own self-immolation. After four days, his heart rises to become the planet Venus (Anales de

Cuauhtitlan 1975:16–22). Quetzalcoatl spends a total of eight days in Mictlan, and this pattern is likewise clearly recognizable as the average period of invisibility during the inferior conjunction of Venus (Iwaniszewski 1995). This conjunction appears to symbolize the rebirth of Venus after it appears to burn in the fire of the sun.

2 See Lounsbury (1985), Tedlock (1992, 1996), and Freidel, Schele, and Parker (1993). Based on their interpretation of the Palenque texts, these authors believed there were two GI deities that were father and son and a parallel of and Hunahpu in the Popol Vuh. This proposal has since been substantially challenged by Stuart (2006). However, structural comparisons relating GI and Hunahpu to Venus remain plausible. 8 The following table summarizes the shared characteristics between GI,

Hunahpu, and Quetzalcoatl:

Table 1: Shared Characteristics of Quetzalcoatl, Hunahpu and GI

Characteristics Deities

Venus/Solar association Quetzalcoatl Hunahpu GI

Self-Sacrifice, auto-sacrifice Quetzalcoatl Hunahpu GI

Self-immolation, solar burning Quetzalcoatl Hunahpu GI

Water entry Quetzalcoatl Hunahpu

Rebirth after 4-5 days (Venus) Quetzalcoatl Hunahpu

Journey to Underworld Quetzalcoatl Hunahpu

9-Wind date Quetzalcoatl GI

Cut shell Quetzalcoatl GI

Bone/fish retrieval Quetzalcoatl GI

Serpent-Bird, Water bird Quetzalcoatl GI

Fish-human transformation Hunahpu GI

9 The PSS Initial Sign: alay

The portrait glyph representing the profile of GI (T1011) appears as a common substitution within the Initial Sign in the Primary Standard Sequence (PSS) found on the rim of ceramic vessels. Numerous examples of this substitution are also found throughout the inscriptions (fig. 10). Barbara MacLeod and Yuri Polyukhovich (2005) have recently proposed a reading for the introductory glyph in the PSS as alay ‘here, this (one)’ based on its more common phonetic components. The position of the GI head variant within this Initial Sign as a-[GI Head Variant]-ya (T229:1011:126) seems to indicate that the GI head is to be read as lV.

Figure 10: The PSS Initial Glyph, utilizing the GI portrait (T1011) substitution. QRG Stela A, M1

Based on the rare substitution of la (T534) for the main component of the PSS

Initial Sign, and the proposed reading of alay, Eric Boot has suggested a reading for the

GI portrait glyph (T1011) as LAY (Boot 2003; 2005). However, both ili ‘this (one)’ and wäle ‘now’ are found in Ch’ol (Aulie and Aulie 1978:46, 138), while Ch’orti’ has irah

‘here, this place, now’ (Wisdom 1950:484).3 It is therefore possible that there was a slight variation in the second vowel of the Initial Sign of the PSS, perhaps due to dialect differences, and this variation may be reflected in the more common substitutions for the main sign in this glyph collocation. With the GI portrait glyph as lV, it may be possible to find a determine a more precise reading from some of the other substitutions in the PSS Initial Sign.

3 David Mora-Marín (2003:6) proposes that the PSS initial sign may be “a contracted phrase a[y]-[i]lay, composed of Proto-Ch’olan *ay(-an) ‘existential particle’ and Proto-Ch’olan *ilai ‘here’.” He also concludes that a uniform reading of alay is by no means certain, given the variability of spelling orders found in this collocation, particularly in the inscriptions. 10 a b c g

d e

f

Figure 11: Thatch Leaf Glyphs = LE a) le (T612). , 98d3, Da b) le (T613) as “Men” day glyph, Dresden Codex 23c2, H2 c) Thatch glyph (T610). PAL Temple of the Sun, C12. d) OTOT (T614) ‘house’ glyph with thatch glyph (T610). PAL House C HS, D6b e) T614 ‘house’ glyph with braided thatch glyph (T192). Madrid Codex, 66b1, L’1 f) PSS Initial Sign with braided thatch glyph (T192). TIK MT5, A1; compared with GI portrait (T1011) substitution. QRG Stela A, M1. g) Cohune palm leaf thatch with palm leaf above, compares with (c) T610 as a palm leaf thatch; LE = ‘leaf’ Thatch Leaf as LE

The codical le (T612) (fig. 11a) freely substitutes for a personified, bird-beaked version of this glyph also found in the day glyph “Men” (T613) (fig. 11b), prompting some authors to interpret this latter glyph as a syllabic me (Schele and Grube 1990).

However, glyphs representing day signs usually have syllabic values that differ from their recorded Yucatecan calendrical names, and a value of le for T613 is more likely as a substitution for T612. The apparent counterpart of both of these glyphs in the Classic period has similarly been interpreted as a syllabic me (T610) (fig. 11c), though this reading is problematic, and I propose that T610 also reads le. Thompson (1962:233) first recognized T610 as the thatch component of the OTOT (T614) ‘house’ glyph (fig. 11d),

11 and Peter Matthews initially proposed that T610 substitutes for the other, braided thatch variant (T192) (fig. 11e) (Justeson 1984:348). This latter braided variant can also be found as a substitution for the portrait glyph of GI in an example of the PSS Initial

Sign found on a ceramic vessel from Burial 10 in (fig. 11f). Therefore, a value of lV would be expected for T192 and T610. The long leaves of cohune palms are commonly used as thatch among the Maya, and the thatch glyph (T610) closely resembles a thatch palm leaf (fig. 11g). Therefore, it appears likely that the thatch glyphs T610 and T192 are related to T612 and T613, all as forms of LE, meaning ‘leaf’ in Yucatecan languages

(Bricker et al. 1998:165; Hofling and Tesucún 1997:411).

a b c Figure 12: Mirror/Celt Glyphs a) Classic Period “Men” day glyph (T852). YAX HS3, step 1, A1. b) PSS Initial Sign with personified (T1017) mirror substitution. XKB, Glyphic Panel, C1 c) PSS Initial Sign with mirror (T617). QRG Stela J, E1

Mirror/Celt

Regarding the reading of the day name of Men, the Classic version of this day is a personified, beaked mirror (T852) (fig. 12a). A similar personified mirror (T1017) is also known as a substitution within the PSS initial Sign (fig. 12b), and this has been read as tzu or TZUK ‘partition’ (Grube and Schele 1991; Freidel et al. 1993: 432f. n. 44).

A reading of tzu is unlikely in this case, and Boot (2005), proposes that this personified mirror, and the more commonly used mirror/celt glyph (T617) found in the PSS Initial

Sign (fig. 12c), are both representations of the same sign, to be read LAY. However, the apparent usage of the thatch (T614) as LE within the PSS Initial Sign, and the day sign

12 for Men represented as both a personified le in the codices, and a personified mirror in the Classic period, may indicate that the T617 mirror/celt can also be read le. Indeed, the word lem ‘flash, spark, shine’ is found in Ch’ol (Fisher 1973), and LEM was one of the original readings suggested for T617 (Justeson 1984:348).

Figure 13: a) na-PÄS-[GI]-mi CPN Stela J, I7 b) AJAW-PÄS-[GI]-mi CPN Stela I, B9 c) ii-CHÄM-mi PAL Emiliano Zapata Panel, A5 a b c

GI Portrait as LEM ‘Shine’

Two unique examples of the Early Classic GI title found in Copán include a mi

(T173) suffix following the GI portrait glyph (fig. 13a, b). This is an interesting variation, and it is possible that this suffix reads as a final -mi, as in examples of CHÄM-mi chämi

‘died’ (fig. 13c). In combination with the GI portrait as le, this suffix may provide a reading of the completive form lemi ‘he shone’, based on the verb lem ‘to shine’.

Otherwise, the syllable disharmony4 may give an elongated vowel length as leem ‘to shine’. One of the Copán examples of the GI title may thus read Nah Päs Lemi ‘First

Dawn Shone’ (fig. 13a), while the other seems to read Ajaw Päs Lemi ‘Lord Dawn Shone’

(fig. 13b). Curiously, if the mirror le (T617) for which the GI portrait glyph substitutes in the PSS Initial Sign derives from LEM ‘shine’, the GI portrait itself may also be read

LEM ‘shine’, from which derives its use as the syllabic le. Certainly, as a deity of Venus as the brilliantly shining morning star, ‘shine’ would be an appropriate label.

4 See Houston, Robertson, and Stuart (1998) on vowel disharmony leading to elongated vowels.

13 Conclusion

In the Early Classic title of GI, the upraised hand appears to be equivalent to the same hand found in the collocation PÄS (T222) as ‘dawn’. Therefore, the title Nah Päs

Ajaw makes a direct reference to Venus as ‘First Dawn Lord’, closely resembling the name of the Central Mexican deity of Venus, Tlahuzcalpantecuhtli, ‘Lord of the Dawn’.

As the ‘First Dawn Ajaw’, GI also resembles Hun Ajaw, or Hunahpu from the Popol

Vuh, whose day name is used within the Dresden Venus table to represent the heliacal rise of Venus as morning star.

The relationship between GI as a deity of Venus, and the Central Mexican

Quetzalcoatl is clear. GI shares the birthday 9-Wind with Ehcatl-Quetzalcoatl, while both deities are depicted with cut shells and water bird attributes. Likewise, additional structural parallels are evident in the mythologies surrounding Quetzalcoatl and

Hunahpu that relate these deities to self-immolation and rebirth as Venus following inferior conjunction. As a fish-man, GI parallels the rebirth of Hunahpu, and as a fishing water bird, GI functions much like Quetzalcoatl, who retrieves the bones of the people from the previous world who had turned to fish following a great flood.

Numerous lines of evidence suggest that the GI portrait glyph is to be read le and LEM ‘shine’, the latter of which reinforces his role as the brilliantly shining planet

Venus. This is supported by the use of this glyph within the PSS Initial Sign, which calls for the main sign to read lV within a word resembling alay. The PSS Initial Sign contains numerous substitutions for the main sign, including a thatch glyph (T192) that appears to read LE ‘leaf’, given its equivalence to codical forms with this value (T612). Another important substitution in the PSS Initial Sign is a mirror, which likely reads both le and

LEM (T617). Similarly, we see a final –mi in examples of the GI title in Copán,

14 suggesting that the GI portrait is to be read both as the syllabic le, and as the full form

LEM ‘shine’.

The following are several possible readings of the Early Classic title of GI that include the reading of the GI portrait as LEM ‘shine’:

na-PÄS-AJAW LEM Nah Päs Ajaw Lem ‘First Dawn Lord Shine’ na-PÄS-LEM Nah Päs Lem ‘First Dawn Shine’ na-PÄS-AJAW LEM-mi Nah Päs Ajaw Lem(i) ‘First Dawn Lord Shine’

‘First Dawn Lord Shone’

AJAW-PÄS-LEM-mi Ajaw Päs Lem(i) ‘Lord Dawn Shine’

‘Lord Dawn Shone’

Given the above readings, and the recognizable function of GI as a Venus deity, further research may provide insight into the more frequently appearing title of GI from the Palenque Triad, which includes the number ‘one’ that may preserve the meaning of

‘first’ in ‘First Dawn Lord’, as well as his position as first born of the Triad. This number

‘one’ has prompted several authors to associate him with Hun Hunahpu in the Popol

Vuh, the analogue of the Classic Period Maize God. This was also based on an incorrect interpretation of the Palenque texts that proposed the existence of a father and son both named GI, akin to Hun Hunahpu and his son of the same name, Hunahpu.5 Based on this assumption, David Freidel, Linda Schele and Joy Parker (1993) translated the name of GI as “Hun Nal Ye” to be read as “One Maize Revealed.”

5 Lounsbury 1985; Tedlock 1992

15 With the recent uncovering of the inscriptions from Temple XIX in Palenque,

David Stuart has determined that there is indeed only one deity named GI, and he questions the interpretation of the components of the GI title from the Triad. Stuart therefore concludes that “Hun Nal Ye” is most likely a misnomer (Stuart 2006:161).

While the name of GI from Palenque appears to be uniquely different from his Early

Classic title, his name in Palenque may convey a similar meaning associated with

Venus. I will be exploring these possibilities in an upcoming addition to this paper.

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