·     No glyphs given in K&H, BMM9.

·     Only listed in the adapted version of Boot’s dictionary: at- “to bathe”.

·     K&L and 25EMC both associate the glyph to the meaning “bathe”.

·     This refers to a “sweat bath” rather than to a conventional bath – AT-E1168-lecture21.t0:33:38-34:21: Another important reference that occurs in Classic Mayan inscriptions is a reference to bathing. So time and gods during the period ending events – yatij – they’re literally “bathed”. So they’re referring probably to the sweat bath. So they [i.e. the rulers] kind of go into the sweat bath, and then they receive this good heat, the good energy, so they’re rejuvenated again. Remember those scenes of rebirth: kings are reborn from this frog-like deity [Tokovinine shows a slide with iconography of a ruler emerging from (the mouth/head) of a frog], and we know there are sweat baths decorated like that frog. So you literally go into that frog, and you’re reborn, just like gods and ancestors are reborn.

·     The syllabogram-only spelling is known in PAL TS, see below.

 

·     There are two explanations of the verb atin as found on PAL TS D4 (both explanations are in connection with the very long extended name of God-GIII of the Palenque Triad). In both cases, D4 onwards is analysed as part of the name and not as a new verb phrase:

o WagnerEtAl-TNNT.p5.para3: The passage under discussion closes with the collocations in D4-D5, at-n-i k’a[h]k’ ti’+chan? ‘GIII’ “‘GIII became bathed in fire at sky?-mouth’, which seems not to be another epithet, but another sentence with GIII as the subject that relates to an event immediately following the (re)birth of GIII. We observe two prepositional phrases, neither of which is not explicitly introduced by the preposition ti ~ ta. However, this preposition is not necessarily needed, especially when verbs of motion are involved8 . More delicate analytically is the morphology of the ‘bathing’ expression. While “to bath” is an intransitive verb is almost all modern Mayan languages (Wichmann 2004: 83), it has to have been a derived transitive verb at-i in Classic Mayan (cf. MacLeod 2004: 294)9 , as it is attested in the paradigm of the transitive, so-called ‘secondary verbs’. A nominal root at “bath” is still attested in several Mayan languages, e.g. Ch’orti’ and Tzotzil. As no ergative pronoun is visible to mark the agent, however, we nevertheless are dealing with an intransitive form in this case. Application of an inchoative suffix -an seems to be the most obvious derivational process. The original Classic Mayan -an form then innovated into -n-i in the Tabasco region beginning around 9.12.0.0.0 (Gronemeyer 2014a: 153, 2014b: 508-509), and is still preserved in Chontal. This assumption is also supported by the disharmonic a-ti-ni spelling: although it resembles the derived verbal stem, it cannot be a fully phonetic representation of at-an, which would presumably be spelled *a-ta-ni. Instead, a-ti-ni more likely spells at-n-i, without an -an suffix. This phrase seems to allude to a renewal or ‘rebirth’ of GIII by incorporating the aforementioned entity from Kan‘s pantheon and thus fusing it into a new, modified entity. The ‘bathing’ alludes to the common practice of bathing a child shortly after birth and is used here metaphorically in reference to GIII’s (re)birth through the ritual of dedicating and installing a newly created image of GIII in the temple. The “bathing in fire at sky-mouth” may relate to the image of GIII set up in the Temple of the Sun – either a statue and/or the central image on the tablet – that is illuminated by the sun on the horizon at dawn and thus literally bathed in the fire or heat of the sunlight. Observations by Alonso Mendez, Edwin Barnhart, Christopher Powell, and Carol Karasik (2005) have revealed that a statue standing in the centre of the Temple of the Sun would be fully illuminated by the rising sun on the day of summer solstice (June 21) (Mendez et al. 2005: 14-15, Fig. 16) and on the day of the nadir passage (November 9), when a broad beam of light enters the temple’s central doorway (Mendez et al. 2005:19-20, Figs. 24-27). Further, it is worth noting that the latter date of the nadir passage falls just shortly after the day of GIII’s mythical birth on October 25 (2360 B.C.).

o AT-YT2021-lecture21.t0:13:56: atin is a verb – at means “to bathe something” – [so] which grammatical form is atin? The passive would be like atnaj “it was bathed”; middle voice would be something like atk’aj; and then anti-passive would be atin or atan – so: “bathes”. It’s part of his name, like the “Fire Mouthed Lunar Spirit bathes”, presumably as [an] activity – as in uk’un, like “he drinks”, in general, not something specific – the vowel‑n suffix of anti-passives.