Aids to the Study of the Maya Codices Part 17

SYMBOLS OF DEITIES.

[Ill.u.s.tration: No. 34.]

_Ekchuah._ The symbol or hieroglyph of the deity named "Ekchuah" by the Mayas and considered the patron and protector of peddlers or traveling merchants (Fig. 380).

[Ill.u.s.tration: FIG. 380. The G.o.d Ekchuah, after the Troano and Cortesian Codices.]

The signification of the name of this deity is "The Black Calabash." The form and the shading of the symbol render it more than probable that it is a conventional representation of a divided or halved black calabash or gourd, cut for the purpose of forming it into a cup or dipper, which, in this form, is considered a symbol of this deity.

The evidence upon which this determination is based is that the symbol constantly accompanies the red mouthed, black deity. It is found, with a single exception, only in the Ma.n.u.script Troano, and chiefly in Plates II to V, relating to the traveling merchants. The single exception alluded to is on Plate 15 of the Cortesian Codex; here the G.o.d bears upon his back the traveling pack, indicating the vocation of which he is the special guardian.

It occurs unconnected with the figure of the deity only on Plates IX*, XIV*, XV*, and XXV* of the Ma.n.u.script Troano. In the last the figure of the G.o.d is in the same division, but in the adjoining compartment. In Plate XV* it apparently refers to the idol the priest is carving, which is probably a black one intended to represent this G.o.d. Landa,[358-1]

speaking of the artists carving idols from wood, says:

They took also that which they used for scarifying their ears and drawing blood from them, and also the instruments which they needed for sculpturing their _black divinities_.

Its appearance in Plate XIV* is apparently in connection with the ceremonies relating to the manufacture of idols. Neither the symbol nor the G.o.d it represents is to be fond in the Dresden Codex.

[Ill.u.s.tration: No. 35. _a_ _b_ _c_]

_Kukulcan._ (?) This is the symbol of the long nosed G.o.d, which Dr.

Sch.e.l.lhas designates "the G.o.d with the snake-like tongue," of which representations appear so frequently in the different codices (see Fig. 381).

The snake-like appendages hanging from the side of the mouth may possibly be intended to represent a curved fang rather than part of a divided tongue. A remarkable figure on Plate 72 of the Borgian Codex deserves special notice here. This is the representation of a deity supposed by Kingsborough and others to be Quetzalcoatl, in which the head is as represented in Fig. 382. Here we see both tongue and fang, and also an eye precisely of the form found in the Maya symbol.

[Ill.u.s.tration: FIG. 381. The long nosed G.o.d (Kukulcan) or "G.o.d with the snake-like tongue."]

Whether Kukulcan is the G.o.d indicated is uncertain, unless he is identical with the long nosed G.o.d, or Maya Tlaloc, so frequently figured in the Ma.n.u.script Troano and the Cortesian Ma.n.u.script. It is only necessary to compare the figures on Plates 2 to 5 of the latter codex with the long nosed, green figures of Plates XXVI, XXVII, XXIX, x.x.x, and x.x.xI of the former to be convinced that they represent the same deity, and that this is the Maya Tlaloc or rain G.o.d, whatever may be the name by which he was known.

As the symbol which accompanies these is the same as that found in connection with the "snake tongued," long nosed G.o.d of the Dresden Codex, there is no doubt that the same deity is referred to. It is worthy of notice in this connection that Plates 29-41 of the Dresden Codex, which are devoted almost exclusively to this deity, refer very largely to water, the G.o.d being figured in connection with water no less than twenty-eight times. He is also twice colored black, probably to symbolize the dark rain cloud, and twice blue, denoting water. It is therefore fair to conclude that the author of this codex considered him the giver of rain.

[Ill.u.s.tration: FIG. 382. Copy of head from the Borgian Codex (Quetzalcoatl).]

The following reasons given by Dr. Sch.e.l.lhas for supposing that the deity indicated is Kukulcan apparently justify his conclusion, though it is possible some other name may have been applied to him:

He is represented in all the ma.n.u.scripts, and far more frequently than any other deity. His characteristic marks are always unmistakable. An entire section of the Dresden Codex, pp. 29-43, and pp. 1 and 2, belonging thereto, treat almost exclusively of this G.o.d, and wherever he is pictured there we also find his name hieroglyph. He is always characterized by the double, snake-like tongue hanging from his mouth and by the peculiar eye, two marks that are never absent, how numerous and varied soever may be his representations, his symbols, and attributes. We also find him with torches in his hands as symbols of fire; he sits on water; he stands or sits in water or in falling rain; he rides in a boat; he appears in company with a fish as symbol of water or in company of a bird's head as symbol of the atmosphere, upon the day sign _Cab_ as symbol of the earth, sitting, with the ax (machete) in his hand, with arrows or spears, with a scepter, and finally, also, with the body of a snake. Considering the immense variety of this G.o.d's representations and the numerous symbols of power in the various elements which the deity rules, we may well be justified in a.s.suming that there are indications here of one of the most important figures in Maya mythology, with one of the princ.i.p.al deities of the people.

The most important G.o.d of the Mayas was Kukulcan, the creator of the country's civilization, who had come from the far, unknown east, the Mexican Quetzalcohuatl, the Guc.u.matz of the Kiche, the Kukulcan of the Tzendals. All these names mean "feathered snake," "bird snake."

Now, in the above mentioned section of the Dresden ma.n.u.script, pp.

29-43, there is found on page 36, middle, the representation of a bird and a snake, the two symbols of the G.o.d Kukulcan, which, at the same time, denote his name in the manner of a rebus. That this representation is to be referred to the G.o.d with the snake's tongue is rendered probable on the one hand by the fact that this whole section treats of him and is proved on the other hand by the circ.u.mstance that in the same place the same snake is found represented with the head of the G.o.d; thus, page 35, middle, and 36, above. In the same way this snake with the G.o.d's head is also found in the Codex Cortesia.n.u.s, page 10, middle, a pa.s.sage which is rendered notable also by the fact that in the writing above the picture there is expressly found as a second sign the name hieroglyph of the G.o.d.

[Ill.u.s.tration: No. 36. _a_ _b_]

_Cimi_ (?). Supposed symbols of the G.o.d of death. Occurring very frequently in all the codices, but with several variations (see Figs. 383 and 384).

These are given chiefly on the authority of Drs. Forstemann and Sch.e.l.lhas, as I have some doubt in reference to this conclusion, for reasons which will here be given.

[Ill.u.s.tration: FIG. 383. The supposed G.o.d of death, from the Dresden Codex.]

[Ill.u.s.tration: FIG. 384. The supposed G.o.d of death, from the Troano Codex.]

As Dr. Sch.e.l.lhas remarks, this is "the most characteristic and most easily recognized deity of the Maya Codices"; but this statement will not apply to the symbols, as the variations are such as to render it exceedingly doubtful whether precisely the same idea is embodied in each.

Even the two forms here given, both of which are found in all the codices and often together, present variations too marked for us to believe, except upon strong evidence, that they represent the same thing. Nor do the figures of this deity or supposed deity appear to embody throughout the same idea. In fact, they leave us in doubt as to whether any one recognized deity is to be understood. Was there in the Maya pantheon such a deity as the G.o.d of death? I have so far been unable to find any satisfactory reason for answering this question in the affirmative.

In the first part of the Dresden Codex, which is devoted, in part at least, if not chiefly, to the maladies of the country, the skeleton figures undoubtedly have reference to death, much like the skull and cross bones in our day. In other places, as Plates XXVII and XXII* of the Ma.n.u.script Troano and Plate 7 of the Cortesian Codex, the parched earth appears to be intended, but it must be conceded that here also the idea of death is included. Substantially the same idea, or at least the relation of this G.o.d to the earth, appears to be indicated in Plate 8 of the Cortesian Codex, where he is represented as beneath and holding up that upon which another deity, bearing the bread symbol, is seated.

As before stated the two symbols frequently appear in connection, sometimes where the G.o.d is figured and often where he is not. It is, therefore, unsafe to conclude as yet that either variety indicates a particular deity known as the G.o.d of death.

[Ill.u.s.tration: No. 37.]

Symbol of the G.o.d with the banded face; seen chiefly in the Ma.n.u.script Troano; not found in the Dresden Codex (Fig. 385). This is not the deity which Dr. Sch.e.l.lhas designates as "the G.o.d with face crossed by lines."

[Ill.u.s.tration: FIG. 385. The G.o.d with the banded face, from the Codex Troano.]

This deity evidently pertains to the underworld and is closely allied to the so-called G.o.d of death. The symbol and the figure are found together in but few instances, yet the peculiar markings are such as to leave no doubt on the mind, that the symbol is intended to denote what is represented by the figure, being simply the head of the deity as invariably figured. They appear together in Plates III_c_, V_a_, and V_b_, XXVIII*_c_, and XXIX_c_ of the Ma.n.u.script Troano, in the first two as having some relation to the traveling merchants, but in the last two in a very different role. The dotted lines with which the bodies of these figures are marked and the peculiar anklets appear to have been introduced to signify relationship to the G.o.d of death. Perhaps the most direct evidence of this relation is found in Plate 42 of the Cortesian Codex, where the two deities are brought together at the sacrifice here indicated. The two appear to be united in one in the lower division of Plate XXVI* of the Ma.n.u.script Troano.

Figures of this G.o.d are also found in some of the Mexican codices, as on Plate 73 of the Borgian ma.n.u.script, where the relation to death and to the underworld is too apparent to be mistaken. On Plate 10, same codex, the head of death is marked with the distinguishing black band.

Unfortunately for investigations in this line, the early Spanish notices of the Maya mythology are so brief and confused that we can derive but little aid from them in our efforts to identify the deities figured in these ma.n.u.scripts. Possibly the one with the banded face may represent c.u.mahau or Hunhau, the prince of the lower regions; but the role he appears to play where figured, with the exception of Plate II, Ma.n.u.script Troano, and Plate 73 of the Borgian Codex, would scarcely justify the name.

[Ill.u.s.tration: No. 38.]

(?) Symbol of the deity which Dr. Sch.e.l.lhas designates "the G.o.d with the old man's face." Found in all the codices and almost invariably in connection with the representation of the deity shown in our Fig.

386.

[Ill.u.s.tration: FIG. 386. The G.o.d with the old man's face.]

The deity denoted by this symbol and by the figure which it accompanies is possibly Zamna or Ytzamna, a deified Maya hero, but the various roles in which he is found make it difficult to decide on this point. He appears comparatively few times in the Dresden Codex, and only in the first few pages. In none of these is there anything to indicate his functions. In Plates 12_c_ and 15_c_ he holds a sun symbol in his hand, which might be supposed to refer to his attributes as "Kinich-Kakmo" but for the fact that the same thing is true of one or two other deities figured in the same codex. In the Ma.n.u.script Troano, where he is oftenest represented, his figure and his symbol appear most frequently in connection with the bee or honey industry; for example, on Plate V_c_, the only place in the first part of the ma.n.u.script where honey appears to be referred to, and twenty-two times in that section of the second part, Plates I* to X*, relating to bees. He also appears to take an active part in the manufacture of idols, engages in painting, aids in the culture or gathering of cacao, engages in predatory excursions, and acts in various other relations. In the left compartment of Plate XXIV*_a_ he bears on his head the head of a bird. In the remarkable double plate (41-42) of the Cortesian Codex he is twice figured, in the central area and at the east (top), and in each case is accompanied by a female deity. In the latter case both G.o.d and G.o.ddess are bearing in their hands the Kan or corn symbol. In Maya mythology Zamua was given a spouse named Ix Kan-Leox, which signifies the yellow frond or silk of maize.

[Ill.u.s.tration: FIG. 39.[TN-11]]

Symbol, according to Dr. Sch.e.l.lhas, of the deity which he names "the G.o.d with face crossed by lines," found in all the codices, but most frequently in the Ma.n.u.script Troano and the Cortesian ma.n.u.script.

The deity is usually represented as in Fig. 387.

[Ill.u.s.tration: FIG. 387. The G.o.d with face crossed by lines.]

This is introduced here on the authority of Dr. Sch.e.l.lhas, although I have considerable doubt as to the correctness of his conclusion.

He remarks in regard to it as follows:

Another characteristic and easily recognized deity, which, it is true, is comparatively rare in the Dresden ma.n.u.script, but occurs with extraordinary frequency in other codices, and whose sign it is not hard to find, is the G.o.d whose face is crossed [surrounded] by peculiar parallel lines, representations of whom are given in the Cortesian Codex (p. 11, below) and Dresden Codex (p. 13, middle).

The deity is always male and is found in the Dresden Codex five times, Cortesian Codex eighteen times, Ma.n.u.script Troano twenty times, and Codex Peresia.n.u.s five times.

The sign of this G.o.d, as was the case with the others and as seems to be the general rule, consists merely of a representation of the G.o.d's head, combined with a sign which probably represents an affix.

The sign is found wherever the deity is represented and is an exact rendering of the G.o.d's head, so that there can be no doubt as to its being the name hieroglyph. True variations are not found, the hieroglyph being perfectly alike in all the ma.n.u.scripts.

The nature of this deity is not easily determined, though it occurs in the Codices Troano and Cortesia.n.u.s with extraordinary frequency, so that it would be seen that these two ma.n.u.scripts, which evidently belong together, treat princ.i.p.ally of this deity. No a.n.a.logous deity is found in Aztec picture writing. * * * To all appearances we have here a momentous figure of Maya mythology, of which, unfortunately, we know nothing.

It is true that this symbol is found in almost every instance where the figure of the G.o.d appears--in fact, with fewer exceptions than others in reference to which there is probably little doubt. It is also true that the symbol is an exact copy of the G.o.d's head; but on the other hand there are strong reasons for doubting the correctness of Dr. Sch.e.l.lhas's conclusion.