of the great cycle of thirteen katuns were not counted from either of
its terminals, to wit, the thirteenth or the second katun, but from the
tenth katun. These repetitions were called _uu[c] katun_, the doubling
or foldings over of the katuns, and they were inscribed on the circle or
wheel of the katuns at that part of it where the tenth katun was
entered. These wheels were called _u pet katun_, the circle of the
katuns, or _u met katun_, the wheel of the katuns, or _u uazaklom
katun_, the return of the katuns. I have several copies of them, and one
is given in Landa's work, but I know of none which is a genuine
original, and, therefore, it is not surprising that I do not find on any
of them the signs referred to adjacent to the tenth katun.
For the convenience of the reader I have drawn up the following
chronological table of the events referred to in the Chronicles,
arranging them under the Great Cycles and Katuns to which they would
belong were the former numbered according to the regular sequence given
on page 59. I have also inserted the katuns which were omitted by the
native chroniclers, but which, according to that sequence, are necessary
in order to complete their records in accordance with the theory of the
Maya calendar. The references in Roman numerals are to the different
chronicles.
SYNOPSIS OF MAYA CHRONOLOGY.
_Great
Cycle._ _Katun._
I. 8 They leave Nonoual (I.)
6
4
2
II. 13 They arrive at Chacnouitan (I.)
11
9
7
5
3
1
12
10
8 Chichen Itza heard of (II.)
6 Bacalar and Chichen Itza discovered (I, II, III.)
4 Ahmekat Tutulxiu arrives (I?, II.)
2
III. 13 _Pop_ first counted (_i. e._ calendar arranged) (II, III.)
11 Remove to Chichen Itza (I.)
9
7
5
3
1 Abandon Chichen Itza; remove to Champoton (I, II.)
12
10 Abandon Chichen Itza; remove to Champoton (III.)
8
6 Champoton taken (I, II.)
4 Champoton taken (III.)
2
IV. 13
11
9
7
5
3
1
12
10
8 Champoton abandoned (I, II, III.)
6 The Itzas houseless (I.[TN-10] II, III.) The [TN-11]well
dressed" driven out (IV.)
4 Return to Chichen Itza (I, II.)
2 Uxmal founded (I.) The League in Mayapan begins (I.)
V. 13 Mayapan founded (V.)
11
9
7
5 Chichen Itza destroyed by Kinich Kakmo
(IV.)
3
1 The last of the Itzas leave Chichen Itza (IV.)
12
10 Uxmal founded (II.)
8 Plot of or against Hunac Ceel (I, II, III.)
Zaclactun Mayapan founded (IV.)
Chakanputun burned (IV.)
6 War with Ulmil (I.)
4 The land of Mayapan seized (II, III.)
2
VI. 13
11 Mayapan attacked by Itzas under Ulmil and depopulated by
foreigners (I.)
9
7
5 Naked cannibals came (IV.)
3
1 Tancah Mayapan destroyed (IV.)
12
10
8 Mayapan finally destroyed (I, II, III, V.)
6 The Maya league ended (V.)
4 The pestilence (II, III, IV.)
2 Spaniards first seen (I, II.) Smallpox (III.)
VII. 13 Ahpula died (I, II, III.) The pestilence (I.)
11 Spaniards arrive (I, II, III, IV, V.) Ahpula died (IV.)
I. THE SERIES OF THE KATUNS.
_From the Book of Chilan Balam of Mani._
The first chronicle which I present is the only one which has been
heretofore published. On account of its comparative fullness it deserves
especial attention. It is taken from the Book of Chilan Balam of the
town of Mani.
This town, according to a tradition preserved by Herrera, was founded
after the destruction of Mayapan, and, therefore, not more than seventy
years before the arrival of the Spaniards. Mayapan was destroyed in
consequence of a violent feud between the two powerful families who
jointly ruled there, the Cocoms and the Xius or Tutul Xius. The latter,
having slain all members of the Cocom family to be found in the city,
deserted its site and removed south about fifteen miles, and there
established as their capital a city to which they gave the name Mani,
"which means 'it is past,' as if to say 'let us start anew.'"[89-1]
At the time of the Conquest the reigning chief of the Tutulxius was
friendly to the Spaniards, and voluntarily submitted to their rule, as
we are informed with much minuteness of detail by the historian
Cogolludo.[90-1] We may reasonably suppose, therefore, that this
chronicle was brought from Mayapan in the "Books of Science," which
Herrera refers to as esteemed their greatest treasure by the chiefs who
broke up their ancient confederation when Mayapan was deserted. Hence
the records ran a better chance of being preserved in this province than
in those which were desolated by war. As I have already said (page 65) a
large number were destroyed precisely at Mani by Bishop Landa, in 1562.
I find among the memoranda of Dr. Berendt reference to four "Books of
Chilan Balam," of Mani. These dated from 1689, 1697, 1755 and 1761,
respectively, but I have not learned from which of these Pio Perez
extracted the chronicles he gave Mr. John L. Stephens. Dr. Berendt adds
that it was from one which was in possession of a native schoolmaster of
Mani, who, having the surname Balam, claimed to be descended from the
original Chilan Balam![91-1]
The first publication of the document was in the Appendix to the second
volume of Mr. Stephens' _Incidents of Travel in Yucatan_ (New York,
1843). It included the original Maya text, with a not very accurate
translation into English of Pio Perez's rendering of the Maya. From Mr.
Stephen's volume, the document has been copied into various publications
in Mexico, Yucatan and Europe.
The other attempt at an independent translation was that of the Abbe
Brasseur (de Bourbourg), published at Paris in 1864, in the same volume
with Landa's _Relacion de las Cosas de Yucatan_. The text he took from
Stephens' book, errors and omissions included, and his translation is
entirely based on the English one, as he evidently did not have access
to the original Spanish of Pio Perez.
The most important recent study of the subject has been made by Dr.
Valentini, who published the notes of Pio Perez on his translation, and
gave a general re-examination of ancient Maya history, with a great deal
of sagacity and a large acquaintance with the related Spanish
literature.[92-1] He is, however, in error in stating that he was the
first to publish the notes of Perez, as they had previously been printed
in a work by Canon Carrillo.[92-2]
Much use of this chronicle has been made by the recent historians of
Yucatan, Don Eligio Ancona and the Canon Crescencio Carrillo y Ancona;
but I am surprised to find that they have depended entirely on the
previous labors of Pio Perez, Stephens and Brasseur, and have made no
attempt to verify or extend them.
Dr. Berendt, although earnestly devoted to collecting and copying these
records did not, as Dr. Valentini observes, ever attempt a translation
of any of them.
No hint is given as to the author of the document, nor do we know from
what sources he derived his information. It has been plausibly suggested
that it was an epitome of the history of their nations, which was
learned by heart and handed down from master to disciple, and which
served as a verbal key to the interpretation of the painted and
sculptured records, and to the "katun stones" which were erected at the
expiration of each cycle and inscribed with the principal events which
had transpired in it.
The Abbe Brasseur placed at the head of his edition of this chronicle
the title, in Maya:--
"LELO LAI U TZOLAN KATUNIL TI MAYAB,"
which he translates--
"SERIES DES EPOQUES DE L'HISTOIRE MAYA."
This is an invention of the learned antiquary. There is no such nor any
other title to the original. It is simply called in the first line _u
tzolan katun_, the arrangement or order of the katuns. The word _tzolan_
is a verbal noun, the past participle of the passive voice of _tzol_,
which means to put in order, to arrange, and is in the genitive of the
thing possessed, as indicated by the pronoun _u_. Literally, the phrase
reads, "their arrangement (the) katuns."
TEXT.
1. Lai u tzolan katun lukci ti cab ti yotoch Nonoual cante anilo
Tutulxiu ti chikin Zuiua u luumil u talelob Tulapan [95-1]chiconahthan.
2. Cante bin ti katun lic u ximbalob ca uliob uaye yetel Holon
Chantepeuh yetel u cuchulob. Ca hokiob ti petene uaxac ahau bin yan
cuchi uac ahau, can ahau, cabil ahau, cankal haab catac hunppel haab,
tumen hun piztun oxlahun ahau cuchie, ca uliob uay ti petene, cankal
haab catac hunppel haab, tu pakteil, yetel cu ximbalob lukci tu luumilob
ca talob uay ti petene Chacnouitan lae; u anoil lae 81 ---- ---- ---- 81.
3. Uaxac ahau, uac ahau; cabil ahau kuchci chacnouitan Ahmekat Tutulxiu;
hunppel haab minan ti hokal haab cuchi yanob chacnouitan lae; lai u
habil lae ---- ---- ---- 99 anos.
4. Laitun uchci u chicpahal tzucubte Ziyan caan lae Bakhalal; can ahau,
cabil ahau, oxlahun ahau, oxkal haab cu tepalob Ziyan caan ca emob uay
lae; lai u habil cu tepalob Bakhalal [96-1]chuulte laitun chicpahci
Chic[=h]en Itza lae ---- ---- 60 anos.
5. Buluc ahau, bolon ahau, uuc ahau, ho ahau, ox ahau, hun ahau, uackal
haab, cu tepalob Chichen Itzaa, ca paxi Chic[=h]en Itza, ca binob cahtal
Chanputun, ti yanhi u yotochob ah Itzaob kuyan uincob lae; lay u habil
lae ---- ---- 120.
6. Uac ahau chucuc u luumil Chanputun. Can ahau, cabil ahau, oxlahun
ahau, buluc ahau, bolon ahau, uuc ahau, ho ahau, ox ahau, hun ahau,
lahca ahau, lahun ahau, uaxac ahau paxci Chanputun; oxlahunkal haab cu
tepalob Chanputun tumenel Ytza uinicob ca talob u tzac le u yotochob tu
caten; laixtun u katunil binciob ah Itzaob yalan che, yalan [96-2]aban,
yalan ak ti numyaob lae; lai u habil cu [96-3]xinbal lae ---- ---- ----
260.
7. Uac ahau, can ahau, cakal haab, ca talob u he[c]ob yotoch tu caten ca
tu zatahob chakanputun; lay u habil lae ---- ---- ---- 40.
8. Lai u katunil cabil ahau u he[c]cicab Ahcuitok Tutulxiu Uxmal; cabil
ahau, oxlahun ahau, buluc ahau, bolon ahau, uuc ahau, ho ahau, ox ahau,
hun ahau, lahca ahau, lahun ahau; lahun kal haab cu tepalob yetel u
halach uinicil chic[=h]en Itza yetel Mayalpan; lai u habil lae ---- ----
200.
9. Lai u katunil buluc ahau bolon ahau uuc ahau, uaxac ahau, paxci u
halach uinicil Chic[=h]en Itzaa tumenel u kebanthan Hunac eel; ca uch ti
Chacxibchac Chichen Itzaa tu kebanthan Hunac eel u halach uinicil
Mayalpan ich paae. Cankal haab catac lahunpiz haab, tu lahun tun, uaxac
ahau cuchie lai u habil paxci tumenel Ahzinteyut chan yetel Tzuntecum,
yetel Taxcal, yetel Pantemit, Xuchueuet yetel Ytzcuat, yetel Kakaltecat;
lai u kaba uiniclob lae uuctulob ah Mayelpanob lae ---- ---- ---- ----
90.
10. Laili u katunil uaxac ahau lai ca binob u paa ah Ulmil ahau tumenel
u uahal uahoob yetel ah Itzmal ulil ahau lae oxlahun uu[c] u katunilob
ca paxob tumen Hunac eel; tumenel u [c]abal u natob; uac ahau ca [c]oci
hunkal haab catac canlahun pizi; lai u habil cu [97-1]xinbal ---- 34.
11. Uac ahau, can ahau, cabil ahau, oxlahun ahau, buluc ahau chucuc u
luumil ich paa Mayapan, tumenel u pach tulum, tumenel multepal ich cah
Mayalpan, tumenel Ytza uinicob yetel Ulmil ahau lae, cankal haab catac
oxppel haab; yocol buluc ahau cuchi paxci Mayalpan tumenel ahuitzil
[c]ul tan cah Mayapan ---- ---- 83.
12. Uaxac ahau lai paxci Mayapan; lay u katunil uac ahau, can ahau,
cabil ahau, lai haab, cu ximbal ca yax mani espanoles u yax ulci caa
luumi Yucatan tzucubte lae oxkal haab paxac ichpaa cuchie ---- ---- ----
---- 60.
13. Oxlahun ahau, buluc ahau uchci mayacimil ich paa yetel nohkakil;
oxlahun ahau cimci Ahpula; uacppel haab u binel ma [c]ococ u xocol
oxlahun ahau cuchie; ti yanil u xocol haab ti lakin cuchie, canil kan
cumlahi pop, tu holhun zip catac oxppeli, bolon imix u kinil lai cimci
Ahpula; laytun ano cu ximbal cuchi lae ca oheltab lai u xoc _numeroil
anos_ lae 1536 anos cuchie, oxkal haab paxac ichpa cuchi lae.
14. Laili ma [c]ococ u xocol buluc ahau lae lai ulci _espanoles_ kul
uincob ti lakin, u talob ca uliob uay tac luumil lae; bolon ahau hoppci
_cristianoil_; uchci caputzihil; laili ichil u katunil lae ulci yax
_obispo_ Toroba u kaba; heix ano cu ximbal uchie 1544.
15. Yan cuchi uuc ahau cimci yax obispo de landa; ychil u katunil ho
ahau ca yan cahi padre manii lai ano lae ---- ---- ---- 1550.
16. Lai ano cu ximbal ca cahi padre yok haa 1552.
17. Lai ano cu ximbal ca uli Oidor la ca paki Espital ---- ---- ----
---- 1559.
18. Lai ano cu ximbal ca kuchi Doctor Quijada yax gob^or uaye ----
---- ---- 1560.
19. Lai ano cu ximbal ca uchci c[=h]uitab lae 1562.
20. Lai ano cu ximbal ca uli Mariscal gob^or ca betab [99-1]thulub
---- ---- ---- 1563.
21. Lai ano cu ximbal ca uchci nohkakil lae 1609.
22. Lai ano cu ximbal ca hichiucal kaxob 1610.
23. Lai ano cu ximbal ca [c]ibtah cah tumenel Juez Diego Pareja 1611.
TRANSLATION.
1. This is the arrangement of the katuns since the departure was made
from the land, from the house Nonoual, where were the four Tutulxiu,
from Zuiva at the west; they came from the land Tulapan, having formed a
league.
2. Four katuns had passed in which they journeyed when they arrived here
with Holon Chantepeuh and his followers. When they set out for this
country it was the eighth ahau. The sixth ahau, the fourth ahau, the
second ahau (passed), four score years and one year, for it was the
first year of the thirteenth ahau when they arrived here in this
country; four score years and one year in all had passed since they
departed from the land and came here, to the province Chacnouitan. These
were years 81.
3. The eighth ahau, the sixth ahau; in the second ahau Ahmekat Tutulxiu
arrived at Chacnouitan; they were in Chacnouitan five score years
lacking one year; these were years 99.
4. Then took place the discovery of the province Ziyan caan or Bakhalal;
the fourth ahau, the second ahau, the thirteenth ahau, three score years
they ruled Ziyan caan when they descended here: in these years that they
ruled Bakhalal it occurred then that Chichen Itza was discovered. 60
years.
5. The eleventh ahau, the ninth ahau, the seventh ahau, the fifth ahau,
the third ahau, the first ahau, six score years, they ruled at Chichen
Itza; then they abandoned Chichen Itza and went to live at Chanputun;
there those of Itza, holy men, had their houses; these were years 120.
6. In the sixth ahau the land of Chanputun was seized. The fourth ahau,
the second ahau, the thirteenth ahau, the eleventh ahau, the ninth ahau,
the seventh ahau, the fifth ahau, the third ahau, the first ahau, the
twelfth ahau, the tenth ahau; the eighth ahau Chanputun was abandoned;
thirteen score years Chanputun was ruled by the Itza men when they came
in search of their houses a second time; in this katun those of Itza
were under the trees, under the boughs, under the branches, to their
sorrow; the years that passed were 260.
7. The sixth ahau, the fourth ahau, two score years, (had passed) when
they came and established their houses a second time, and they lost
Chakanputun; these were years 40.
8. In the katun the second ahau Ahcuitok Tutulxiu founded (the city of)
Uxmal; the second ahau, the thirteenth ahau, the eleventh ahau, the
ninth ahau, the seventh ahau, the fifth ahau, the third ahau, the first
ahau, the twelfth ahau, the tenth ahau; ten score years they ruled with
the governor of Chichen Ytza and Mayapan; these were years 200.
9. Then were the katuns eleventh ahau, ninth ahau, sixth ahau; in the
eighth ahau the governor of Chichen Itza was driven out on account of
his plotting against Hunac Eel; and this happened to Chac Xib Chac of
Chichen Itza on account of his plotting against Hunac Eel the governor
of Mayapan, the fortress. Four score years and ten years, and it was the
tenth year of the eighth ahau that it was depopulated by Ah Zinteyut
Chan, with Tzuntecum, and Taxcal, and Pantemit, Xuchueuet and Ytzcuat
and Kakaltecat: these were the names of the seven men of Mayapan 90.
10. In this eighth ahau they went to the fortress of the ruler of Ulmil
on account of his banquet to Ulil ruler of Itzmal; they were thirteen
divisions of warriors when they were dispersed by Hunac Eel, in order
that they might know what was to be given; in the sixth ahau it ended,
one score years and fourteen; the years that passed were 34.
11. The sixth ahau, the fourth ahau, the second ahau, the thirteenth
ahau, the eleventh ahau; then was invaded the land of the fortress of
Mayapan by the men of Itza and their ruler Ulmil on account of the
seizure of the castle by the joint government in the city of Mayapan;
four score years and three years; the eleventh ahau had entered when
Mayapan was depopulated by foreigners from the mountains in the midst of
the city of Mayapan 83.
12. In the eighth ahau Mayapan was depopulated; then were the sixth
ahau, the fourth ahau, the second ahau; during this year the Spaniards
first passed and first came to this land the province of Yucatan, sixty
years after the fortress was depopulated. ---- ---- ---- ---- 60.
13. The thirteenth ahau; the eleventh ahau took place the pestilence in
the fortresses and the smallpox; in the thirteenth ahau Ahpula died; for
six years the count of the thirteenth ahau will not be ended; the count
of the year was toward the East, the month Pop began with (the day)
fourth Kan; the eighteenth day of the month Zip (that is), 9 Imix, was
the day on which Ahpula died; and that the count may be known in numbers
and years it was the year 1536, sixty years after the fortress was
destroyed.
14. The count of the eleventh ahau was not ended when the Spaniards,
mighty men, arrived from the east; they came, they arrived here in this
land; the ninth ahau Christianity began; baptism took place; also in
this katun came the first bishop Toroba by name; this was the year 1544.
15. In the seventh ahau died the first bishop de Landa; in the fifth
katun the Fathers first settled at Mani, in the year 1550.
16. As this year was passing the fathers settled upon the water ----
---- ---- 1552
17. As this year was passing the auditor came and the hospital was built
---- ---- 1559
18. As this year was passing the first governor Dr. Quijada, arrived
here ---- ---- 1560
19. As this year was passing the hanging took place ---- ---- ---- ----
1562
20. As this year was passing the Governor Marshall came and built the
reservoirs ---- 1563
21. As this year was passing the smallpox occurred ---- ---- ---- ----
1609
22. As this year was passing those of Tekax were hanged ---- ---- ----
1610
23. As this year was passing the towns were written down by Judge Diego
Pareja ---- 1611
NOTES.
1. The introductory paragraph is not less obscure in construction than
it is important in its historical statements, and I shall give it,
therefore, a particularly careful analysis.
I have already explained the term _u tzolan katun_; _lukci_ is the
aorist of _lukul_, which forms regularly _luki_, but the mutation to
_ci_ is used when the meaning _since_ or _after that_ is to be conveyed;
as Beltran says, "cuando el verbo trae estos romances, _despues que o
desde que_, como este romance; despues que murio mi padre, estoy triste:
_cimci in yume, okomuol_" (_Arte del Idioma Maya_, p. 61). _cab_ means
country or place, in the sense of residence, whereas _luum_, used in the
same paragraph, is land or earth, in the general sense. The _Dicc. de
Motul_ says: "_cab_, pueblo o region; _in cab_, mi pueblo, donde yo soy
natural." _yotoch_ is a compound of the possessive pronoun _u_, his or
their, and _otoch_, the word for house when it is indicated whose house
it is; otherwise _na_ is used; _otoch_ is probably allied to _och_ a
verbal root signifying to give food to, the house being looked upon as
specifically the place where meals are prepared.
The word _cante_ is translated by Perez and Brasseur as _four_, and
applied to the Tutulxiu, while the intervening word _anilo_ is not
translated by either: _cante_ is no doubt the numeral _four_ with the
numeral particle _te_ suffixed. But here a serious difficulty arises.
According to all the grammars and dictionaries the particle _te_ is
never used for counting persons, but only "years, months, days (periods
of time), leagues, cacao, eggs and gourds." Moreover, what is _anilo_?
We have, indeed, the form _tenilo_, I am that one, from the particle _i_
(Buenaventura, _Arte de la Lengua Maya_, fol. 27, verso); and we might
have _yanilo_, they are those. But this necessitates a change in the
text, and if that has to be done I should prefer to suppose that _anilo_
was a mistake of the copyist, and that we should read _katun_ or
_katunile_. This would reconcile the numeral particle and would do away
with the _four_ Tutulxius, of whom we hear nothing afterwards.
_chikin_, the West, literally, that which bites or eats the sun, from
_chi_, the mouth, and, as a verb, to bite. An eclipse is called in Maya
_chibal kin_, the sun bitten; _ti chikin_, toward the West.
_talelob_, plural form of _tal_ or _talel_, to come to, to go from.
_chiconahthan_ is not translated by either Pio Perez or Brasseur, nor in
that precise form has it any meaning. I take it, however, to be a faulty
orthography for _chichcunahthan_ which means to support that which
another says, hence, to agree with, to act in concert with; "_chichcunah
u thanil_, having renewed the agreement" (_Diccionario de Ticul_). It
refers to an agreement entered into by the different leaders who were
about to undertake the migration into unknown lands. Possibly, however,
this is not a Maya word, but another echo of Aztec legend.
_Chiconauhtlan_, "the place of the Nine," was a village and mountain
north of the lake of Tezcuco and close to the sacred spot Teotiuacan,
where, in Aztec myth, the gods assembled to create the sun and moon
(Sahagun, _Historia de Nueva Espana_, Lib VII, cap. II). _Tulapan
Chiconauhtlan_ would thus become a compound local name.
It will be seen from the above that the translation which I have given
of this paragraph does not satisfy me as certainly correct. I shall now
give the original with an interlinear translation, and also those of Pio
Perez and Brasseur, adding a free rendering which I am inclined to
prefer, although it modifies the text somewhat.
_Interlinear Translation._
Lai u tzolan katun lukci
This (is) their order the katuns since they departed
ti cab, ti yotoch Nonoual cante
from the land from their house Nonoual the four
anilo, Tutulxiu ti chikin Zuiua,
those the (?) Tutulxiu to the West (of) Zuiua
u luumil u talelob Tulapan chiconah than.
their land (which) they came (from) was Tulapan acting in concert.
_Translation of Pio Perez._
Esta es la serie de Katunes corridos desde que se quitaron de la tierra
y casa de Nonoual en que estaban los cuatro Tutulxiu al poniente de
Zuina; el pais de donde vinieron fue Tulapan.
_Translation of Brasseur._
C' est ici la serie des epoques ecoulees depuis que s' enfuirent les
quatre Tutul Xiu de la maison de Nonoual etant a l'ouest de Zuina, et
vinrent de la terre de Tulapan.
_Free translation suggested._
This is the order of the Katuns since the four Katuns during which the
Tutulxiu left their home and country Nonoual to the west of Zuiua, and
went from the land and city of Tula, having agreed together to this
effect.
I have said nothing of the proper names in this paragraph. They are
remarkable for the fact that three out of the four are unquestionably
Nahuatl or Aztec, and hence they have given occasion for considerable
theorizing in favor of the "Toltec" origin of the Maya civilization, and
also of the Nahuatl descent of the princely family of the Tutulxiu.
Their name is the only one in the paragraph with a distinctively Maya
physiognomy. It is a compound of _xiu_, the generic term for herb or
plant, and _tutul_, a reduplicated form of _tul_, an abundance, an
excess, as in the verb _tutulancil_, to overflow, etc. (_Diccionario de
Ticul_, MS.). It would appear therefore to be a local name, and to
signify a place where there was an abundance of herbage. The surname is
Xiu only, and as such is still in use in Yucatan.
But it may also be claimed that even this is a Nahuatl name; for also in
that tongue _xiuitl_ means a plant, as well as a turquoise, a comet, a
year, and in composition a greenish or bluish color; while _tototl_ is a
bird or fowl. The Maya _xiu_ and the Nahuatl _xiuitl_ (in which _itl_ is
a termination lost in composition) are undoubtedly the same word. Which
nation borrowed it from the other? It is certainly a loan-word, for
these two languages have no common origin, while, as we might expect
from neighbors, each does have a number of loan-words from the other.