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An Annotated Translation of a Colonial Yucatec Manuscript: on Religious and Cosmological Topics by a Native Author

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An Annotated Translation of a Colonial Yucatec Manuscript: on Religious and Cosmological Topics by a Native Author FAMSI © 2003: Gretchen Whalen An Annotated Translation of a Colonial Yucatec Manuscript: On Religious and Cosmological Topics by a Native Author Research Year: 2002 Culture: Maya Chronology: Colonial Location: Quintana Roo, México Site: Yucatán Table of Contents Abstract Resumen Final Report Translations: Part One: The Questions that the Emperor Hadrian asked the Infante Epitus (ms. p.22-70) On Confession (ms. p.70-100) The Fifteen Signs Before Final Judgment, or Xot Kin (ms. p.101-106) True and False Wisdom (ms. p.106-125) Hun Ahau As Lucifer (ms. p.125-129) On Holy Scripture (ms. p.129-150) God As One and Three (ms. p.151-164) God As Creator (ms. p.164-169) The Descendants of Adam (ms. p.169-174) About the Creation of Eve (ms. p.174-175) About the Heavens (ms. p.178-189) About the Earthly Paradise (ms. p.194-195) About the Creation of Adam (ms. p.195-198) About Eve’s Fall (ms. p.199-213) Part Two: Material also in the Discursos predicables, published by Fr. Juan Coronel in 1620 Exposición del Pater Noster (ms. p.234-316) Exemplos del Sanctissimo Sacramento del altare (ms. p.316-324) Exemplos Sacados de la Sagrada Escritura (ms. p.324-346) Sources Cited Abstract Sylvanus Morley bequeathed to the Museum of New Mexico a small, handmade book written in a single hand in Colonial Yucatec Maya, a book which has remained unstudied for some fifty years. The "Morley manuscript" consists of 346 numbered pages with some pages missing, among which are any title page with author or date. However, the words Año 1576 are written in below a heading on ms. p.234. While the contents of the book indicate that it was initially composed during the early period of Franciscan evangelization in accordance with this date, expert study of the watermarks and orthographic conventions has revealed the manuscript as a copy made between 1760 and 1780. A compilation of writings on varied topics, the manuscript appears to be the copy book of a Maya maestro, a school master educated by the Franciscans to teach native youths. However, these teachings are neither rote prayers nor dry dogma. Rather, the author has chosen genres and themes likely to entertain and engage his audience, as well as convert them. For example, he imparts knowledge of Bible stories through a series of riddles, a Yucatec Maya translation of Las preguntas que el emperador Adriano hizo al infante Epitus, published in Burgos in 1540, banned by order of the Inquisition in 1559. He gives a detailed account of the medieval European version of the layers of the heavens (illustrated in the Chilam Balam of Ixil). The fallen angel Lucifer he equates with the deity Hun Ahau, invoking the awe inspired by the malevolent aspect of Venus as morning star. The Xot Kin, the signs of the final days (also in the Chilam Balam of Tusik), resonate with Maya concern with era endings. The description of the Earthly Paradise centers on the yax cheil cab, the first tree of the world, encircled by twelve moons. While the story of man’s creation evokes the language of sacred ritual, a humorous telling of Eve’s fall suggests a dramatic presentation. The final third of the manuscript parallels material compiled by Fr. Juan Coronel, published in 1620 as Discursos predicables, the earliest extant publication in Yucatec Maya. Throughout his writings, the author reveals a virtuoso command of Colonial Yucatec vocabulary and style, making his work a rich resource for understanding the terms in which a highly intelligent, eloquent native scholar translates a new body of ideas by means of ancient concepts. Resumen Sylvanus Morley donó al Museo de Nuevo México un pequeño libro manuscrito por un solo autor en la lengua maya, de la época colonial yucateca. Este libro permaneció sin estudiarse durante aproximadamente cincuenta años. El "Manuscrito Morley" está compuesto de 346 páginas numeradas con algunas faltantes, dentro de las que se incluyen: El índice, el nombre del autor y la fecha. Sin embargo, las palabras Año 1576 están escritas abajo del título en ms. pág. 234. Mientras el contenido del libro indica que fue redactado inicialmente durante las primeras etapas de la evangelización franciscana en conformidad a dichas fechas, un estudio especializado en marcas de 2 agua y en reglas ortográficas de esa época, revela que el manuscrito es una copia escrita entre 1760 y 1780. Siendo así una recopilación de los escritos sobre varios temas, el manuscrito aparenta ser un cartapacio manuscrito (libro de copiado) por un maestro maya, un profesor de escuela educado por los franciscanos para instruir a los jóvenes nativos. Sin embargo, las enseñanzas no son rezos rutinarios, ni forman parte del dogma convencional. De esta manera, el autor escogió temas y géneros especialmente dirigidos a entretener y agasajar a su audiencia, y a su vez para convertirlos. Por ejemplo, imparte conocimiento de historias Bíblicas por medio de una serie de adivinanzas, una traducción a la lengua maya de Yucatán de Las preguntas que el emperador Adriano hizo al infante Epitus, publicada en Burgos en 1540, prohibida por órdenes de la Inquisición en 1559. El autor también da una narración detallada de la versión medieval europea de las capas del cielo (ilustradas en el Chilam Balam de Ixil). Equipara al arcángel caído Lucifer con el dios Hun Ahau, invocando el temor reverente, inspirado por el aspecto malévolo de Venus como la primera estrella de la mañana. El Xot Kin, la señal de los últimos días (también en el Chilam Balam de Tusik), está relacionado con la preocupación de los mayas por el final de la era. La descripción del Paraíso Terrenal se centra en el yax cheil cab, el primer árbol del mundo, rodeado de doce lunas. Mientras que la historia de la creación del hombre invoca el lenguaje de un ritual sagrado, un relato gracioso de la caída de Eva, está escrito como una representación dramática. La tercera y última parte del manuscrito está integrada por material recopilado por Fray Juan Coronel y publicado en 1620 con el título Discursos predicables, siendo ésta la primera publicación existente en el lenguaje maya yucateco. Por medio de todos sus escritos, el autor nos revela un profundo conocimiento del vocabulario y del estilo colonial yucateco, de tal forma que nos ofrece con su trabajo, un enriquecedor recurso para comprender los términos en los cuales un inteligente y elocuente nativo, hombre de letras, traduce un conjunto nuevo de ideas y sus significados, a través de antiguos conceptos. Submitted 02/25/2002 by: Gretchen Whalen [email protected] Final Report For the past seven years I have been working on a transcription and close interlinear translation of a previously unstudied Colonial Yucatec manuscript of more than three hundred pages. The manuscript, sewn together into a small book, was bequeathed by 3 Sylvanus Morley to the library of the Laboratory of Anthropology in the Museum of Indian Arts and Culture in Santa Fe, New Mexico. Clearly written in a single hand, the manuscript consists of 346 numbered pages, with some pages missing, including any title page listing an author or date of composition. However, buried on ms. page 234 appear the words Año 1576. This date has been added below the heading Preparaçion para cada dia in material which parallels writings collected and emended by Fr. Juan Coronel, published in 1620 under the title Discursos predicables, considered the earliest extant publication in Yucatec Maya. Early religious writings in Yucatec Maya are both scarce and little studied. In comparison, scholars have done extensive analysis of sixteenth century religious literature in Nahuatl, and the role of native authors in its production is widely recognized. I began my work on the manuscript at the suggestion of Josie Caruso, an epigrapher from Santa Fe familiar with the Morley collection. For several years, Josie and museum librarian Laura Holt had tried to generate interest in the book, which had been dismissed after cursory examination as a standard "prayer book" translated into Yucatec Maya by a Franciscan priest, a judgment based on frequent repetition of the Spanish loan word Dios, and the superficial resemblance of a series of questions and answers at the beginning of the manuscript to a catechism. However, these questions are not asked by a priest to a parishioner, but by an emperor to a child so wise that he confounds all the sages with his replies. They represent not a rote recitation of dogma fit for a neophyte, but a riddle session within a frame story. Some of the riddles test knowledge of Bible stories: "Who was born twice but died once? Jonah, who was born from his mother and from the belly of a great fish." Other questions and answers are more philosophical and less orthodox: "What is it that most grieves a man? That is the death of his child." "What is it that most pleases a man? That is the death of his enemy." Would a Franciscan exalt such a sentiment, given that love of one’s enemy is among the theological virtues taught by the Church? Early in my study of the manuscript, I entered a correspondence with David Bolles, whose knowledge of Colonial Yucatec literature is unsurpassed. He raised the question of who had written the text: "Are we looking at something which a friar who gained a good working knowledge of the Mayan language fabricated, or is this something which somebody like Gaspar Antonio wrote for the friars, and thus perhaps a translation of a Spanish document into Mayan by a Mayan speaker."1 As I continued my work, I noticed that the author misspelled key Spanish words and distorted Church dogma, while displaying complete command not only of Yucatec vocabulary, but of Maya style and metaphor, leading me to accept the latter hypothesis.
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