Representation of Deities of the Maya Manuscripts
Total Page：16
File Type：pdf, Size：1020Kb
PAPERS OF THE PEABODY MUSEUM OF AMERICAN ARCHAEOLOGY AND ETHNOLOGY, HARVARD UNIVERSITY Vol. IV. – No. 1 NOTE. REPRESENTATION OF DEITIES OF THE In order to make more widely known and more easily accessible to American students the results of important researches on the Maya MAYA MANUSCRIPTS hieroglyphs, printed in the German language, the Peabody Museum Committee on Central American Research proposes to publish translations BY of certain papers which are not too lengthy or too extensively illustrated. The present paper by one of the most distinguished scholars in this field is DR. PAUL SCHELLHAS the first of the series. SECOND EDITION, REVISED F. W. PUTNAM. WITH 1 PLATE OF FIGURES AND 65 TEXT ILLUSTRATIONS Harvard University September, 1904. (3) TRANSLATED BY MISS SELMA WESSELHOEFT and MISS A. M. PARKER Translation revised by the Author CAMBRIDGE, MASS. PUBLISHED BY THE MUSEUM DECEMBER, 1904. THE MATERIAL OF THE MANUSCRIPTS. PREFACE. The three manuscripts which we possess of the ancient Maya Since the first edition of this pamphlet appeared in the year 1897, peoples of Central America, the Dresden (Dr.), the Madrid investigation in this department of science has made such marked (Tro.-Cort.) and the Paris (Per.) manuscripts, all contain a series progress, notwithstanding the slight amount of material, that a revision has of pictorial representations of human figures, which, beyond now become desirable. It can be readily understood, that a new science, question, should be regarded as figures of gods. Together with an investigation on virgin soil, such as the Maya study is, makes more these are a number of animal figures, some with human bodies, rapid progress and develops more quickly than one pertaining to some old, dress and armor, which likewise have a mythologic significance. much explored territory. The contents of the three manuscripts, which undoubtedly In addition to numerous separate treatises, special mention should be pertain to the calendar system and to the computation of time in made of Ernst Förstemann’s commentaries on the three Maya manuscripts their relation to the Maya pantheon and to certain religious and (Kommentar zur Mayahandschrift der Königlichen öffentlichen Bibliothek domestic functions, admit of the conclusion, that these figures zu Dresden, Dresden 1901, Kommentar zur Madrider Mayahandschrift, of gods embody the essential part of the religious conceptions of Danzig 1902, and Kommentar zur Pariser Mayahandschrift, Danzig 1903) the Maya peoples in a tolerably complete form. For here we have which constitute a summary of the entire results of investigation in this the entire ritual year, the whole chronology with its mythological field up to the present time. relations and all accessories. In addition to this, essentially the The proposal made in the first edition of this pamphlet, that the Maya same figures recur in all three manuscripts. Their number is not deities be designated by letters of the alphabet, has been very generally especially large. There are about fifteen figures of gods in human adopted by Americanists, especially by those in the United States of form and about half as many in animal form. At first we were America. This circumstance, in particular, has seemed to make it desirable inclined to believe that further researches would considerably to prepare for publication a new edition, improved to accord with the increase the number of deities, but this assumption was incorrect. present state of the science. After years of study of the subject and repeated examination of the Warmest thanks are above all due to Mr. Bowditch, of Boston, who in results of research, it may be regarded as positively proved, that the most disinterested manner, for the good of science, has made possible the number of deities represented in the Maya manuscripts does the publication of this new edition. not exceed substantially the limits mentioned above. The principal deities are determined beyond question. January, 1904. P. SCHELLAS. The way in which this was accomplished is strikingly simple. It amounts essentially to that which in ordinary life we call “memory of persons” and follows almost naturally from a careful study of the manuscripts. For, by frequently looking attentively at (5) the representations, one learns by degrees to recognize promptly (7) 8 THE DEITIES OF THE MAYA MANUSCRIPTS. 9 similar and familiar figures of gods, by the characteristic side, because the style of representation contained in them, both of impression they make as a whole, or by certain details, even the mythologic forms and of the hieroglyphs, renders comparison when the pictures are partly obliterated or exhibit variations, exceedingly difficult. In this field especial credit is due to and the same is true of the accompanying hieroglyphs. A purely Förstemann and Seler, for the work they have done in furtherance inductive, natural science-method has thus been followed, and of interpretation, and mention should not be omitted of the hence this pamphlet is devoted simply to descriptions and to the generosity with which the well known promoter of Americanist amassing of material. These figures have been taken separately investigations, the Duke of Loubat, has presented to the Berlin out of the manuscripts alone, identified and described with the Museum of Ethnology costly originals of reliefs and inscriptions studious avoidance of all unreliable, misleading accounts and of for direct study. The representations on the reliefs from the Maya all presumptive analogies with supposedly allied mythologies. region, it is true, give evidence of dealing with kindred mythologic Whatever cannot be derived from the manuscripts themselves conceptions. Figures and hieroglyphs of gods, made familiar by has been wholly ignored. Hypotheses and deductions have been the manuscripts, can also be found here and there. But on the avoided as far as possible. Only where the interpretation, or the whole so little appears in support of instituting a comparison with resemblance and the relations to kindred mythologic domains the manuscripts, that it seems expedient to leave the inscriptions were obvious, and where the accounts agreed beyond question, for independent and special study. has notice been taken of the fact so that the imposed limitations of this work should not result in one-sidedness. Since, for the most part, the accounts of Spanish authors regarding the mythology of the Mayas correspond only slightly or not at all with these figures of gods, and all other conjectures respecting their significance are very dubious, the alphabetic designation of the deities, which was tentatively introduced in the first edition of this work, has been preserved. This designation has proved to be practical. For the plate at the end of this pamphlet, examples as characteristic as possible of the individual figures of gods have been selected from the manuscripts. It is a well known fact that we possess no definite knowledge either of the time of the composition or of the local origin of the Maya manuscripts. The objection might, therefore, be raised that it is a hazardous proceeding to treat the material derived from these three manuscripts in common, as if it were homogeneous. But these researches themselves have proved beyond a doubt, that the mythologic import of the manuscripts belongs to one and the same sphere of thought. Essentially the same deities and the same mythologic ideas are, without question, to be found in all the manuscripts. The material of the inscriptions has been set entirely at one OF THE MAYA MANUSCRIPTS. 11 relating in part to pregnancy and child-birth (see the pictures of women on p. 16, et seq.), he wears on his head several times a figure occurring very frequently just in this part of the Dresden I. REPRESENTATIONS OF GODS. Codex and apparently representing a snail (compare Dr. 12b and 13b), which among the Aztecs is likewise a symbol of parturition. A. The Death-God. In view of these variations in the pictures of the Dresden Codex, it is very striking that in the Codex Tro.-Cortesianus, there is only one invariable type of the death-god. A distinguishing ornament of the death-god consists of globular bells or rattles, which he wears on his hands and feet, on his collar and as a head ornament. As can be distinctly seen in Dr. 11a, they are fastened with bands wound around the forearm and around the leg; in Dr. 15c these bells are black. Among the symbols of the death-god a cross of two bones God A is represented as a figure with an exposed, bony spine, should be mentioned, which is also found in the Mexican truncated nose and grinning teeth.1 It is plainly to be seen that the manuscripts. This cross of bones seems to occur once among the head of this god represents a skull and that the spine is that of a written characters as a hieroglyph and then in combination with skeleton. The pictures of the death-god are so characteristic in the a number: Tro. 10.* The figure is also a frequent symbol of Maya manuscripts that the deity is always easily recognized. He the death-god. Its significance is still uncertain, but it also occurs is almost always distinguished by the skeleton face and the bony among the hieroglyphs as a death-sign and as a sign for the day spine. Several times in the Dresden manuscript the death-god is Cimi (death). pictured with large black spots on his body and in Dr. 19b a woman The hieroglyphs of the death-god have been positively with closed eyes, whose body also displays the black spots, is determined (see Figs. 1 to 4). Figs. 1 and 2 are the forms of the sitting opposite the god. While the Aztecs had a male and a female Dresden manuscript and Figs. 3 and 4 are those of the Madrid death-deity, in the Maya manuscripts we find the death-deity only manuscript.