The same concealed sense seems to lurk in the next name, _Zaki-nima-tzyiz_, literally, “The Great White Pisote,” the pisote being the proboscidian known as _Nasua narica_, L.
These names are repeated in a later passage of the _Popol Vuh_ (p. 20).
“Make known your name, Hun-ahpu-vuch, Hun-ahpu-utiu, twofold bearer of children, twofold begetter of children, Nim-ak, Nim-tzyiz, master of the emerald, etc.”
The name _Nim-ak_ is elsewhere given _Zaki-nim-ak_. The former means “Great Hog,” the latter “White, Great Hog.” Brasseur translates _ak_ as wild boar (_sanglier_), but it is the common name for the native hog, without distinction of sex. In a later passage,[132] we are informed that it was the name of an old man with white hair, and that Zaki-nima-tzyiz was the name of an old woman, his wife, all bent and doubled up with age, but both beings of marvelous magic power. Thus we find here an almost unique example of the deification of the hog; for once, this useful animal, generally despised in mythology and anathematized in religion, is given the highest pedestal in the Pantheon.
Perhaps we should understand these and nearly all similar brute gods to be relics of a primitive form of totemic worship, such as was found in vigor among some of the northern tribes. Various other indications of this can be discovered among the branches of the Maya family. The Cakchiquels were called “the people of the bat” (_zoq’_), that animal being their national sign or token, and also the symbol of their god.[133] The _tucur_ owl, _chan_ or _cumatz_ serpent, _balam_ tiger, and _geh_ deer, are other animals whose names are applied to prominent families or tribes in these nearly related myths.
The priests and rulers also assumed frequently the names of animals, and some pretended to be able to transform themselves into them at will. Thus it is said of Gucumatz Cotuha, fifth king of the Quiches, that he transformed himself into an eagle, into a tiger, into a serpent, and into coagulated blood.[134] In their dances and other sacred ceremonies they used hideous masks, carved, painted and ornamented to represent the heads of eagles, tigers, etc. These were called _coh_, as _cohbal ruvi cot_, the mask of an eagle; _cohbal ruvi balam_, the mask of a tiger, etc. In Maya the same word is found, _koh_, and in the Codex Troano, one of few original Maya manuscripts we have left, these masks are easily distinguished on the heads of many of the persons represented. Recent observers tell us that in the more remote parishes in Central America these brute-faced masks are still worn by the Indians who dance in accompanying the processions of the Church![135] Even yet, every new-born child among the Quiches is solemnly named after some beast by the native “medicine man” before he is baptized by the padre.[136]