Author's note: for the overview post on gods and goddesses of the ancient Maya, go here.
Pauahtun (Pawahtun) is God N of the Schellhas classification. Currently known to have four aspects, he has been connected to an earth god known as Mam described as a god still being worshiped today in Exploring the Life, Myth, and Art of the Maya.
Appearance
Drawn as an old man with missing teeth, images depict Pauahtun with a turtle shell or a conch shell on his back. He also wears a headdress -- most sources this author has found say it is a netted headdress, though The Ancient Maya: New Perspectives states that it is a crocodile headdress (the book also state that he has a "cut-out shell nose").
The god is also commonly drawn with one hand raised above his head, and is drawn either as a scribe or teaching scribes. In a few Classic period images on ceramics, Pauahtun is drawn with an accompaniment of women.
Functions
Pauahtun was the patron of scribes and of group of 5 unlucky days known as the Uayeb (Wayeb), which came at the end of the Haab calendar.
The four aspects of Pauahtun -- called Bacabs (Bakabs) -- each were thought to stand at one of the four main compass points and hold up the sky. Each Bacab was connected to a color as well, like the aspects of Chac (God B).
Uayeb Dance
Pauahtun may be connected to a dance known as the Uayeb (Wayeb) Dance. A scene in the Lower Temple of the Jaguars at Chichen Itzá depicts a ruler and ritual participants taking part in a dance, with Pauahtun being a notable figure. It is conjectured that this dance may have taken place during the Uayeb.
Consideration
Sources conflict concerning Pauahtun's name. The Ancient Maya states that Pauahtun was known as Bacab during the Postclassic period, while Handbook to Life in the Ancient Maya world states that it is Pauahtun's four aspects that are known as Bakabs. A third source,The Ancient Maya: New Perspectives, states that Pauahtun at the time of contact with the Spanish was known as the four Bacabs.
References:
"Handbook to Life in the Ancient Maya World"; Lynn V. Foster; 2005
"Exploring the Life, Myth, and Art of the Maya"; Timothy Laughton; 2011
"The Ancient Maya"; Robert J. Sharer, Loa P. Traxler; 2006
"The Ancient Maya: New Perspectives"; Heather Irene McKillop; 2004
"Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars"; Susan Milbrath; 2000
Missouri State University: MAYA GODS AND GODDESSES
Showing posts with label God B. Show all posts
Showing posts with label God B. Show all posts
Wednesday, November 21, 2012
Sunday, October 7, 2012
God C -- The God Who May Not Be A God
Author's Note: I have been unable to find a specific description of God C's appearance so I have left the description simple, based on pictures I have seen.
God C, as its known in the Schellhas system, is a bit wrongly named. Known also as k'uhul (or ch'ulel), this "god" is currently understood to be some kind of personification of sacredness and not necessarily a god.
Appearance
God C's appearance is that of a man. Sometimes the head of God C is bearded. One theory exists that God C's appearance is unlike anything that can be found in the natural world, and so is not an anthropomorphic relation to the natural world.
K'uhul Defined
The term k'uhul is understood to mean both divinity and a life force the ancient Maya considered sacred. These two things both existed in the world and were brought into the world via magic rituals.
History of Redefining God C
When Schellhas first made his classification of the gods found in the Maya codices, he thought that the god he termed God C was a simian (monkey) deity. Later a theory existed that stated God C was a god of the north. This theory was replaced by the current understanding.
Consideration
God C may also have had functions archaeologists have yet to find out. In the Madrid Codex, ancient Maya artists depict God C in various ways that could possibly mean that the god may have a connection to astronomy. Various ways he is drawn in the codex include being placed in a skyband, on a skyband throne or walking on a road with a merchant's bag.
Another possible indicator of God C being related to astronomy is an image in the Madrid Codex that shows Chac (God B) coming out of God C's mouth. This could be an artistic representation of a conjunction.
References:
Missouri State University: MAYA GODS AND GODDESSES
"Archaeology of Ancient Mexico and Central America: An Encyclopedia"; Susan Evans; 2000
"The Ancient Maya: New Perspectives"; Heather Irene McKillop; 2004
"Handbook to Life in the Ancient Maya World "; Lynn V. Foster; 2005
"Star Gods of the Ancient Maya: Astronomy in Art, Folklore, and Calendars"; Susan Milbrath; 2000
God C, as its known in the Schellhas system, is a bit wrongly named. Known also as k'uhul (or ch'ulel), this "god" is currently understood to be some kind of personification of sacredness and not necessarily a god.
Appearance
God C's appearance is that of a man. Sometimes the head of God C is bearded. One theory exists that God C's appearance is unlike anything that can be found in the natural world, and so is not an anthropomorphic relation to the natural world.
K'uhul Defined
The term k'uhul is understood to mean both divinity and a life force the ancient Maya considered sacred. These two things both existed in the world and were brought into the world via magic rituals.
History of Redefining God C
When Schellhas first made his classification of the gods found in the Maya codices, he thought that the god he termed God C was a simian (monkey) deity. Later a theory existed that stated God C was a god of the north. This theory was replaced by the current understanding.
Consideration
God C may also have had functions archaeologists have yet to find out. In the Madrid Codex, ancient Maya artists depict God C in various ways that could possibly mean that the god may have a connection to astronomy. Various ways he is drawn in the codex include being placed in a skyband, on a skyband throne or walking on a road with a merchant's bag.
Another possible indicator of God C being related to astronomy is an image in the Madrid Codex that shows Chac (God B) coming out of God C's mouth. This could be an artistic representation of a conjunction.
References:
Missouri State University: MAYA GODS AND GODDESSES
"Archaeology of Ancient Mexico and Central America: An Encyclopedia"; Susan Evans; 2000
"The Ancient Maya: New Perspectives"; Heather Irene McKillop; 2004
"Handbook to Life in the Ancient Maya World "; Lynn V. Foster; 2005
"Star Gods of the Ancient Maya: Astronomy in Art, Folklore, and Calendars"; Susan Milbrath; 2000
Tuesday, October 2, 2012
Kisin (God A)
Author's note: I have recently found that some Schellhas classification charts list God A as a different alphabet letter. However, several resources connected to places of higher learning state that God A's alphabetical designation is A.
God A, -- called Kisin (also spelled Cizin) in the Madrid Codex -- is an ancient Maya god of death, associated with putrefaction as well as gas produced by human beings (flatulence). He is associated with the owl, as the ancient Maya connected the owl with caves (Xibalbá -- the underworld -- was understood to be underground), night and killing prey.
Name Meaning
Kisin translates as "Stinking One" or "Flatulent One" (the modern Yucatec Maya word for fart is "kis".) This isn't just a modern name for God A, it is also the understood to be an ancient name.
In the ancient Maya writing system, Kisin's name was written two ways: one way depicts a dead body whose eyes are closed, and the second way depicts Kisin's head but with a short nose and bone jaws and a sacrificial knife.
Appearance
Ancient Maya artists sometimes depicted Kisin as a skeleton in motion -- understood to be dancing --, sometimes with large spots who is holding something that resembles a lit cigarette. Other times Kisin was drawn as a bloated figure whose chest has sores and whose skin in general has dark jagged spots.
Another part of Kisin's appearance is his "costume". Kisin was drawn wearing as a neck collar. This collar was made of what the book Handbook to Life in the Ancient Maya World describes as "extruded eyes" and gives the name of "death eyes" -- possibly eyes and their nerve cords. Alternately, instead of a collar, Kisin would be depicted as having hair or cuffs on his wrists and ankles made of the death eyes.
Functions
Kisin ruled Xibalbá, controlled earthquakes, and was also the patron of the day Kimi (a day whose name means death.) In the codices he can be seen in scenes connected with human sacrifice, next to one of the Maya war gods. At times in the codices he is shown killing trees that Chac (God B) had planted.
Consideration
Kisin may not have just been one god, but one aspect of a god. In this theory, this multiple-aspect god had other guises as well as names, including Ah Puch, Yum Kimil and Xibalbá.
References:
Missouri State University: MAYA GODS AND GODDESSES
"Historical Dictionary of Mesoamerica"; Walter R. T. Witschey, Clifford T. Brown; 2011
"A Mythological Reference"; G. Rodney Avant; 2005
Encyclopedia of religion: Volume 1"; Lindsay Jones; 2005
Encyclopedia Britannica: Cizin
"Handbook to Life in the Ancient Maya World"; Lynn V. Foster; 2005
God A, -- called Kisin (also spelled Cizin) in the Madrid Codex -- is an ancient Maya god of death, associated with putrefaction as well as gas produced by human beings (flatulence). He is associated with the owl, as the ancient Maya connected the owl with caves (Xibalbá -- the underworld -- was understood to be underground), night and killing prey.
Name Meaning
Kisin translates as "Stinking One" or "Flatulent One" (the modern Yucatec Maya word for fart is "kis".) This isn't just a modern name for God A, it is also the understood to be an ancient name.
In the ancient Maya writing system, Kisin's name was written two ways: one way depicts a dead body whose eyes are closed, and the second way depicts Kisin's head but with a short nose and bone jaws and a sacrificial knife.
Appearance
Ancient Maya artists sometimes depicted Kisin as a skeleton in motion -- understood to be dancing --, sometimes with large spots who is holding something that resembles a lit cigarette. Other times Kisin was drawn as a bloated figure whose chest has sores and whose skin in general has dark jagged spots.
Another part of Kisin's appearance is his "costume". Kisin was drawn wearing as a neck collar. This collar was made of what the book Handbook to Life in the Ancient Maya World describes as "extruded eyes" and gives the name of "death eyes" -- possibly eyes and their nerve cords. Alternately, instead of a collar, Kisin would be depicted as having hair or cuffs on his wrists and ankles made of the death eyes.
Functions
Kisin ruled Xibalbá, controlled earthquakes, and was also the patron of the day Kimi (a day whose name means death.) In the codices he can be seen in scenes connected with human sacrifice, next to one of the Maya war gods. At times in the codices he is shown killing trees that Chac (God B) had planted.
Consideration
Kisin may not have just been one god, but one aspect of a god. In this theory, this multiple-aspect god had other guises as well as names, including Ah Puch, Yum Kimil and Xibalbá.
References:
Missouri State University: MAYA GODS AND GODDESSES
"Historical Dictionary of Mesoamerica"; Walter R. T. Witschey, Clifford T. Brown; 2011
"A Mythological Reference"; G. Rodney Avant; 2005
Encyclopedia of religion: Volume 1"; Lindsay Jones; 2005
Encyclopedia Britannica: Cizin
"Handbook to Life in the Ancient Maya World"; Lynn V. Foster; 2005
Monday, September 24, 2012
Chac (God B)
Author's Notes: For an overview of ancient Maya gods and goddesses, go to this post here. Also, as mentioned before on other subjects within the topic of the ancient Maya, sources do not always add up; in this post I have combined things from various sources.
Labeled God B in the Schellhas classification system, Chac (or Chaac) is the Maya god most commonly known as the god of rain. He is also known by other names including Ah Tzenul, which translates as "he who gives food to others". Of the different deities, the ancient Maya depicted Chac the most often.
Appearance
The appearance of Chac varies. Variable characteristics include scales, a big and curving nose, fangs or catfish whiskers. Some depictions have tears going down his face. Another version is of a blue man holding lightning or an axe. In some depictions, he is shown with symbols connected to the planet Venus or of God H.
Aspects
It is currently understood that the ancient Maya thought Chac had four aspects, like the Pauahtuns (the gods who held up the sky at a cardinal point). Each aspect was connected to a cardinal direction and to a color.
Sac Xib Chac was the Chac of the north, whose color was white. The Chac of the east was Chac Xib Chac, and his color was red. Kan Xib Chac was the Chac of the south. Ek Xib Chac was the Chac of the west -- his color was black. Each of these Chacs were depicted as a man whose skin color was his designated color.
Functions
What exactly Chac controlled and how he controlled it tends to vary by source. Chac is thought to have been the god who controlled thunder, rain, lightning and wind. He was also thought to control fertility and was the patron of the number 13 -- a lucky number to the ancient Maya.
The ancient Maya thought that lightning and thunder occurred when Chac threw stone axes, which sources such as The Ancient Maya and Handbook to Life in the Ancient Maya World describe as smoky or fiery. Rain occurred when Chac poured out a gourd filled with water -- though another source states they thought that he poked his nose into clouds to cause rain to fall.
Power over rain was delegated: each of the four aspects of Chac had the power of bringing rain from their particular cardinal direction.
Consideration
In relation to Chac being a god of rain, he was associated with frogs, who were his friends. Frogs were understood to croak before a storm started.
References:
"South and Meso-American Mythology A to Z"; Ann Bingham, Jeremy Roberts; 2010
"Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars"; Susan Milbrath; 2000
"Mythology: Myths, Legends and Fantasies"; Struik Publishers, Janet Parker, Alice Mills, Julie Stanton; 2007
Labeled God B in the Schellhas classification system, Chac (or Chaac) is the Maya god most commonly known as the god of rain. He is also known by other names including Ah Tzenul, which translates as "he who gives food to others". Of the different deities, the ancient Maya depicted Chac the most often.
Appearance
The appearance of Chac varies. Variable characteristics include scales, a big and curving nose, fangs or catfish whiskers. Some depictions have tears going down his face. Another version is of a blue man holding lightning or an axe. In some depictions, he is shown with symbols connected to the planet Venus or of God H.
Aspects
It is currently understood that the ancient Maya thought Chac had four aspects, like the Pauahtuns (the gods who held up the sky at a cardinal point). Each aspect was connected to a cardinal direction and to a color.
Sac Xib Chac was the Chac of the north, whose color was white. The Chac of the east was Chac Xib Chac, and his color was red. Kan Xib Chac was the Chac of the south. Ek Xib Chac was the Chac of the west -- his color was black. Each of these Chacs were depicted as a man whose skin color was his designated color.
Functions
What exactly Chac controlled and how he controlled it tends to vary by source. Chac is thought to have been the god who controlled thunder, rain, lightning and wind. He was also thought to control fertility and was the patron of the number 13 -- a lucky number to the ancient Maya.
The ancient Maya thought that lightning and thunder occurred when Chac threw stone axes, which sources such as The Ancient Maya and Handbook to Life in the Ancient Maya World describe as smoky or fiery. Rain occurred when Chac poured out a gourd filled with water -- though another source states they thought that he poked his nose into clouds to cause rain to fall.
Power over rain was delegated: each of the four aspects of Chac had the power of bringing rain from their particular cardinal direction.
Consideration
In relation to Chac being a god of rain, he was associated with frogs, who were his friends. Frogs were understood to croak before a storm started.
References:
"South and Meso-American Mythology A to Z"; Ann Bingham, Jeremy Roberts; 2010
"Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars"; Susan Milbrath; 2000
"Mythology: Myths, Legends and Fantasies"; Struik Publishers, Janet Parker, Alice Mills, Julie Stanton; 2007
Wednesday, September 19, 2012
Chert -- A Commonly Used Stone
Author's note: This post was last updated 11/25/17.
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| A Belizean eccentric flint that dates to around 500 AD. From Yale University Art Gallery. |
Like jade and obsidian, chert was one of the multitude of minerals archaeologists know the ancient Maya made part of their lives. It was a part of their religious views, including the belief as they thought it was made from lightning strikes. (Encyclopedia of the Ancient Maya says that they thought Chac (God B) caused the lightning.) But it was more than just their beliefs -- the Maya saw chert as a source for making useful items. A type of quartz called microcrystalline quartz, chert (and flint, a dark type of chert) seems to have been used both for everyday uses and for ritual uses.
Uses
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| A Belizean blade with a point on each end that dates to 550 AD to 675 AD. From Yale University Art Gallery. |
Then there were eccentric flints. These were pieces of chert (or one of several other kinds of stones) shaped into designs like the god K'awiil (God K.) They may have been used for rituals, and there's an idea out there that they could have been painted.
The ancient Maya, at least at the site of Piedras Negras during the Classic Period, made something similar to eccentric flints. These were painted, but not shaped into different shapes like eccentric flints. Archaeologists didn't realize at first they were painted. They used to think these flakes were just that, flakes of chert. When organizing artifacts, they disrupted the surface of the flakes so they could write numbers on them.
Sourcing and Working It
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| An eccentric flint that comes from 600 AD to 900 AD. It was either made in Mexico or Guatemala. From Yale University Art Gallery. |
To work chert, the ancient Maya used two types of methods. These methods were pressure flaking and percussion flaking. Chert that wasn't the best for shaping got heat treated first. (Pressure flaking and percussion flaking were also the methods they used for obsidian.)
A site of note when it comes to chert and chert tools is Colhá, located in the north of Belize. This site had a centuries long history of being a place where chert came from -- a history that started in the Late Preclassic.
Consideration: The Chert-Free Zone
There is a part of the northern Yucatán Peninsula where archaeologists have not found much when it comes to chert tools. Technology of Maya Civilization says a possibly good name for this part of the peninsula is the Chert-Free Zone. The book also includes different ideas out there about how the ancient Maya in the Chert-Free Zone were able to not use tools made of chert.
References:
Google Books: "Encyclopedia of the Ancient Maya"; Walter R.T. Witschey (editor); 2016
Google Books: "The Life Within: Classic Maya and the Matter of Permanence"; Stephen Houston; 2014
Google Books: "Technology of Maya Civilization: Political Economy and Beyond in Lithic Studies"; Geoffrey E. Braswell, Oswaldo Chinchilla Mazariegos (editors); 2011
Google Books: "Cities of the Maya in Seven Epochs: 1250 B.C. to A.D. 1903"; Steve Glassman, Armando Anaya; 2011
Mesoweb: Maya Archaeology Reports: "Painted Lithic Artifacts from Piedras Negras, Guatemala"; Zachary X. Hruby, Gene Ware; 2009
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