by David Stuart
Decipherment’s progress isn’t always measured by big leaps forward, nor marked by completely new readings of signs or radically new analyses of spellings. More often our work involves fairly small refinements of things we “thought we knew” but which turned out not to be quite correct. A good example might be the familiar sign I long ago proposed as having the value yo (Stuart 1987) (Figure 1). This reading is now widely accepted, but after many years I realized that the syllabic yo reading wasn’t always quite workable in certain contexts. Over a decade ago I came to the realization that the same sign might carry the related logographic value YOP on certain occasions, forcing a few adjustments to readings that had already made their way into print and the epigraphic literature. For students of Maya epigraphy it’s probably a bit confusing to come across this sort of minor tweak or change to seemingly established readings, especially when the arguments behind them remain unpublished, usually circulated as emails among colleagues. Here, therefore, I’ll discuss the yo and YOP values, clarifying how the sign is used in some distinct settings.
Most familiar uses of the yo syllable are as a sign prefix, to indicate the pre-vocalic third-person pronoun y- before a word beginning in o-. Thus yo-OTOOT for y-otoot, “his/her dwelling,” or yo-OHL-la for y-ohl, “his/her heart” (Figure 2a and b). On rarer occasions the yo sign is used in non-initial
position as part of spellings of certain roots (Figure 3a and b), as in xo-yo, perhaps for xoy, “round”(?), or po-mo-yo for the place name Pomoy, an unknown site in the lower Usumacinta region (the toponym is based on the noun pomoy, attested in modern Ch’ol as “capulín cimarrón” (small shrub-like tree, possibly a trema) (Aulie and Aulie 1978:211).
Many years ago I noted an interesting use of yo in the glyph yo-po-TE’-NAL, written as part of a caption on the large stucco frieze from Tonina (Figure 4a). This is surely for yopte’, “tree leaf,” with -nal perhaps being a place name suffix. Yop and yopte‘ is a widespread root for “leaf” in Ch’olan langauges, and no doubt the leaf-like form of the yo sign has its origin in this word. This is surely related to another glyph from an early inscription at Yaxchilan (Figure 4b), where the leaf element is combined with TE’ in a personal title. Here, flanked by two logograms, reading the leaf as syllabic yo value seems unlikely (AJ-yo-TE‘); rather it seems natural to see the sign here as a direct logogram for YOP, “leaf,” in the sequence AJ-YOP-TE’, aj yopte’, “he of yopte’” or “the yopte’ person” (here Yopte’ is most likely a place name). There is a reasonable chance therefore that the leaf sign is both the logogram YOP and the syllable yo, depending on context.
Such a direct connection between a logogram and a syllable is not terribly surprising. The use of the simple “fish” sign for ka as well as for KAY/CHAY is perhaps a good parallel, as is the “gopher” logogram BAAH used at times as the syllable ba (although usually in late settings). But in the case of yo and YOP it has led to some misunderstandings and confusions about certain readings, especially this important element we find within royal names at Copan, Quirigua, Naranjo and elsewhere (Figure 5).
For many years, the final glyph on this sequence — evidently the name of an important deity related to Chahk — has been read as yo-AAT, although never precisely translated. Aat is “penis” and yo never made much sense as its prefix. If however we read this grouping as YOP-AAT we at least have a more comfortable juxtaposition of two logograms (even if the inescapable translation “leaf-penis” doesn’t make much sense to our ears). For this reason, I have long preferred to read the sequence in such royal names (i.e. the final two glyphs in Figure 5a and b) as CHAN-na YOP-AAT-ti/ta, “Sky Yop-aat.”
One more interesting bit of information supports the YOP-AAT analysis. As just noted, Yopaat seems to refer to a deity with close relations to Chahk, the god of lightning and storms. Visually he seems identical, with the exception of having curved dotted elements on his head — perhaps representations of clouds or mist — and a hammer-like stone in his upraised hand. Yopaat is often represented in the ritual costumes of kings, for example as a small figure dangling from a belt, or else as an elaborate helmet or headdress (Figure 6). Intriguingly, the Yopaat headdress seems to be mentioned in the Yucatec Diccionario de Motul, where the entry yopat is glossed as “una manera de coraza o mitra que usavan los indios antiguos” (Martinez Hernández 1929:456).
I hope this clarifies what might seem a very minor issue over alternate readings of a single sign, one syllabic and the other logographic. There are a number of other signs that similarly have two related values with different functions, one syllabic and another logographic. While subtle, the case of yo and YOP demonstrates how small changes used in the methods of decipherment over the last couple of decades can lead to slightly better and more refined notions of just what the Maya were writing down.
REFERENCES CITED:
Aulie, H. Wilbur, and Evelyn W. de Aulie. 1978. Diccionario Ch’ol-Español, Español-Ch’ol. Mexico, D.F.: Instituto Linguístico de Verano.
Martinez Hernández, Juan. 1929. Diccionario de Motul. Mérida: La Compañia Tipográfica Yucateca.
Stuart, David. 1987. Ten Phonetic Syllables. Research Reports on Ancient Maya Writing, no. 14. Washington D.C.: Center for Maya Research.
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