The signification of the Maya and Cakchiquel names, and also of the Zapotec, is "night" or "darkness." The Tzental name is that of a celebrated hero, which, according to Dr Brinton, is derived from the Tzental word _uotan_, "heart" or "breast." This explanation is accepted by Seler, as Bishop Nuñez de la Vega, the principal authority regarding this mythological personage, says that "in every province he was held to be the heart of the village." Dr Seler also adds that "'heart of the village' is in Mexican called _tepeyollotl_, and that is the name of the deity of the third day character, _calli_" (plate LXIV, 46). The Mexican name _calli_ signifies house. The method by which Dr Brinton brings this and the Tzental names into harmony with the idea of darkness or night is as follows: The house is that which is within, is dark, shuts out the light, etc. Possibly the derivation was symbolic. Votan was called "the heart of the nation," and at Tlazoaloyan, in Soconusco, he constructed, by breathing or blowing, a "dark house," in which he concealed the sacred objects of his cult. In this myth we find an unequivocal connection of the idea of "darkness" and "house." Dr Seler's explanation is substantially the same; he differs somewhat, however, from Dr Brinton in regard to the derivation of the word _votan_ (or _uotan_), as he obtains it from the Maya _ol_, _uol_, "heart, soul, will, etc," and _tan_, "in the midst," also "surface, level, extent, front." He concludes, therefore, if _uo_ signifies heart, that _uotan_ denotes "the inmost heart" or "heart of the expanse." It is proper, however, to call attention to the fact that Dr Brinton's derivation of the name in his "American Hero Myths" is slightly different from that given in his "Native Calendar," above mentioned. In the former he says _uotan_ "is from the pure Maya root word _tan_, which means primarily 'the breast,' or that which is in the front or in the middle of the body; with the possessive prefix it becomes _utan_. In Tzental this word means both 'breast' and 'heart.'" It must be admitted that these explanations are apparently somewhat strained, yet it is possible they are substantially correct, as they appear to receive some support from the figures in the Mexican codices.