Animal Figures in the Maya Codices | Page 9

most part, though in fig. 11 several hexagonal cells are present in the mass of comb held by the black god, M. Darwin, in his Origin of Species, has called attention to the form of the comb built by this bee, and considers its irregular cells of from three to six sides intermediate in their degree of perfection between those of the bumble bee (Bombus) and the honey bee of Europe (Apis mellifica). The Caban form in connnection[TN-4] with the hive in fig. 10 may have some phonetic signifiance[TN-5] as kab is honey in Maya. This sign occurs very frequently in the pages devoted to apiculture.
The figures of the bees in the codex show a number of interesting variations. In figs. 1-3, 5, 11, the insect is less conventionalized than in figs. 4, 6 (Pl. 2). The hairy feet are well indicated as well as the segmented body and a single pair of wings. All the figures show an anterodorsal view so that, on account of the size of the first pair of legs, only the tops of the second pair appear in Pl. 2, figs. 1, 3, 5. In fig. 2, however, two pairs are seen, and in figs. 4, 6, the anthropomorphic tendency is further shown by providing the insect with two pairs of limbs each with four or five digits, and a conventionalized face, eyes and mouth. In Pl. 2, fig. 1, the bee is represented without mouthparts but antennae only. This may indicate a drone or a queen bee that takes no active part in the work of gathering honey or making comb. Fig. 2 is perhaps the least reduced of any of the figures and shows the worker bee with antennae and mouthparts.
The so-called "cloud balls" of the day sign Cauac (Pl. 2, fig. 8) may represent the honey comb. Cauac is usually supposed to have some connection with lightening[TN-6] and thunder although Valentini agrees with the authors in associating Cauac with the bees and honey. The Cauac-like forms in Pl. 2, figs. 7, 10, have been described above as hives. The representation of legs in the full drawing of a bee as four large limbs, an anterior and a posterior pair, coupled with the method of drawing the insect as seen from above and in front, may have led to its final expression by an X-shaped mark shown in connection with the hives (Pl. 2, figs. 7, 10). The X is also seen in the day sign Cauac.
Apiculture was common among the various peoples of Central America and Mexico. Las Casas speaks of hives of bees and Gomara states that the bees were small and the honey rather bitter. Clavigero (Vol. 1, p. 68)[300-*] mentions six varieties of bees which were found in Mexico;--the first is the same as the common bee of Europe, the second differs from the first only in having no sting and is the bee of Yucatan and Chiapas which makes the fine clear honey of aromatic flavor. The third species resembles in its form the winged ants but is smaller than the common bee and without a sting. The fourth is a yellow bee, smaller than the common one but, like it, furnished with a sting. The fifth is a small bee without a sting which constructs hives of an orbicular form in subterranean cavities and the honey is sour and somewhat bitter. The Tlalpipiolli, which is the sixth species, is black and yellow, of the size of the common bee, but has no sting.
The natives of the country at the present time often cultivate hives of bees in logs which they hollow out for this purpose and keep in a specially constructed shelter. It is, however, rather the ceremonial side of apiculture that is the interesting feature and this is clearly emphasized in the Tro-Cortesianus. The section in this manuscript (80b, 103-112), as has been noted, is taken up almost exclusively with the culture of the bee and in all probability represents a definite religious ceremony or series of rites which are connected intimately with bees and honey. Landa (1864, p. 292)[300-[+]] states that in the month Tzoz the natives prepare for a ceremony in behalf of the bees which takes place in the following month, Tzec. In the month Mol another fiesta is undertaken in behalf of these insects so that the gods may provide an abundance of flowers for the bees (Landa, 1864, p. 306).[301-*]
It seems clear therefore that we have represented in the pages of the Tro-Cortesianus referred to, the rites carried out in this connection. The more or less realistic drawings of the bees (Pl. 2, figs. 1-6, 9) represent the god of the bees and to him offerings of food and incense are being made. Pl. 2, fig. 11, shows the war god