Animal Figures in the Maya Codices Part 6

[Ill.u.s.tration: Figs. 8, 9, 10.

GLYPHS FOR MAYA MONTH KANKIN (RIBS OF DOG).]

The Nahua day sign _Itzcuintli_ signifies dog and corresponds to the Maya Oc (Pl. 36, figs. 9-11). This in turn is considered by many to stand for the dog as the animal of death and signifies the end. The sore, cropped ears of the domesticated dog are supposed to be represented in this sign, Oc. Nahua and other day signs for _Itzcuintli_ (dog) are shown in Pl. 36, figs. 4, 6, 13.

BEAR (_Ursus machetes_; _U. horriaeus_). In northern Mexico, in Chihuahua and Sonora, occur a black bear (_Ursus machetes_) and the Sonoran grizzly (_U. horriaeus_). It is unlikely that the Mayas had much acquaintance with these animals since they range more to the northward than the area of Maya occupation. Stempell has identified as a bear, a figure in Dresden 37a (Pl. 35, fig. 3). This represents a creature with the body of a man walking erect but with the head apparently of some carnivorous mammal, as shown by the prominent canine tooth. This appears as a _tonalamatl_ figure. The resemblance to a bear is not very clear.

Less doubt attaches to the figure shown in Pl. 35, fig. 4, which seems almost certainly to depict a bear. The stout body, absence of a tail, the plantigrade hind feet, and stout claws, all seem to proclaim it a bear of one of the two species above mentioned. This picture is found in connection with one of the warriors shown in the bas-relief of the Lower Chamber of the Temple of the Tigers at Chichen Itza. It seems clearly to designate the figure in much the same way as figures are named in the Mexican writings, _i.e._, by having a glyph showing this nearby.

Attention has already been called to the fact that here at Chichen Itza, and, especially on this bas-relief, there is much which shows a strong influence from the north. The two figures in Tro-Cortesia.n.u.s 43a are probably bears. Forstemann (1902, p. 68) considers that they are men masked as _Chacs_ or _Bacabs_.

LEAF-NOSED BAT (_Vampyrus spectrum_; _Artibeus jamaicensis_; or _Phyllostomus hastatus panamensis_). Several remarkably diabolical representations of bats (Maya, _so?_, usually written _zotz_) occur among the Maya remains. These all show the prominent nose leaf distinguis.h.i.+ng the family _Phyllostomatidae_ and, as the Mayas probably used the largest and most conspicuous of the native species for artistic representation, it is likely that some one of the three species above mentioned is the one here shown.

[Ill.u.s.tration: FIGS. 11, 12, 13, 14.

GLYPHS FOR MAYA MONTH ZOTZ (BATS).]

The bat had a place in the Maya pantheon. One of the months of the Maya year (_Zotz_) was named after this animal and the glyph for this month shows the characteristic nasal appendage. This is to be seen more clearly in the glyphs selected from the stone inscriptions (Pl. 38, figs. 1, 2, 4-6) than in those from the codices (text figs. 11-14) although the nose leaf is still visible in the latter. The day sign _Akbal_ (night) occurs as the eye in the figures from the ma.n.u.scripts. A carving showing the whole body of the bat is used as a glyph in Stela D from Copan (Pl. 38, fig. 3). This may also represent the Bat G.o.d who is a.s.sociated with the underworld, "the G.o.d of the caverns." This G.o.d is pictured on the "Vase of Chama" (Pl. 38, fig. 7) figured by Dieseldorff (1904, pp. 665-666) and by Gordon (1898, Pl. III). Seler (1904a) has discussed the presence of this G.o.d among the Mayas, the Zapotecs, and the Nahuas. The bat does not seem to occur in the Maya ma.n.u.scripts as a G.o.d, although there are glyphs which seem to refer to this G.o.d (Dresden 17b), as pointed out by Seler, when there is no other representation of this deity.

No doubt in the times of the Maya civilization, these bats haunted the temples by day as they do now, and thus became readily endowed with a religious significance.

[Ill.u.s.tration: FIG. 15.

POTTERY WHISTLE, APE. FROM ULOA VALLEY, HONDURAS.]

CAPUCHIN MONKEY (_Cebus capucinus,--C. hypoleucus_ Auct.)[TN-10] With the possible exception of one or two figures, monkeys (Maya, _maa_ or _baa?_) are not represented in the Maya codices examined. In Tro-Cortesia.n.u.s 88c (Pl. 39, fig. 4) occurs a curious nondescript animal with what seem to be hoofs on the forefeet, a somewhat bushy tail of moderate length, and a head that appears to be distinctly bonneted, somewhat as in the representations of the capuchin. Stempell regards this as a monkey, though recognizing that the short bushy tail is unlike that of any Central American species. The figure seems quite as likely a peccary or possibly a combination of a deer with some other animal. A glyph (Pl. 39, fig. 5) found directly above the figure just referred to, suggests a monkey, though it cannot be surely identified. A pottery whistle from the Uloa Valley (text fig. 15) shows two monkeys standing side by side with a posterior extension for the mouth piece. Their heads are shaped as in other representations of this monkey with a distinct cap or bonnet and facial discs. A pottery stamp from the same locality shows a monkey with a long tail (Gordon, 1898, Pl. 11, fig. f). It recalls the drawings of monkeys given by Strebel (1899, Pls. 1-4).

In the Nuttall Codex are numerous heads and a few other figures of a monkey, which from the erect hair of the crown, curling tail, and distinctly indicated facial area must be the common bonneted or capuchin monkey of Central America. This species does not occur in Yucatan. What is undoubtedly the same animal is shown as a head glyph in Pl. 39, fig.

8, from the Aubin ma.n.u.script. The identifications of the head-forming glyphs in the Nuttall and the Aubin ma.n.u.scripts are certainly correct as the Nahua day sign (_Ocomatli_) means ape.

[Ill.u.s.tration: FIGS. 16, 17, 18, 19.

GLYPHS FOR MAYA DAY CHUEN.]

Text figs. 16-19, show some of the signs for the day _Chuen_ from the Maya codices. This is the day corresponding to the day Ocomatli of the Nahuas. There is little resembling an ape in the Maya signs although it has been remarked that the sign may show the open jaws and teeth of this animal.

Forstemann (1897) as noted by Sch.e.l.lhas (1904, p. 21) alludes to the fact that the figure of G.o.d C, which occurs also in the sign for the north, in the _tonalamatl_ in Dresden 4a-10a occurs in the day _Chuen_ of the Maya calendar, and this corresponds to the day _Ocomatli_, the ape, in the Nahua calendar. This would suggest a connection between G.o.d C and the ape and this may be seen in the glyphs for G.o.d C (text figs.

20-24). Forstemann sees "an ape whose lateral nasal cavity (peculiar to the American ape or monkey) is occasionally represented plainly in the hieroglyph picture." He also a.s.sociates G.o.d C with the constellation of Ursa Minor.

[Ill.u.s.tration: FIGS. 20, 21, 22, 23, 24.

GLYPHS OF G.o.d C.]

It will be seen from the detailed examination of the fauna shown in the codices that after all a comparatively small part of the animal life of the country occupied by the Maya speaking peoples is represented. The drawings in some cases are fairly accurate, so that there is little difficulty in determining the species intended by the artist. At other times, it is hazardous to state the exact species to which the animal belongs. It is only in a comparatively small number of cases, however, that there is any great doubt attached to the identification. It will be noted that the drawings of the Dresden ma.n.u.script are much more carefully and accurately done than those of the Tro-Cortesia.n.u.s. A greater delicacy and a more minute regard for detail characterize the Dresden drawings in general.

In the animals selected for reproduction by the Mayas, only those were taken which were used either in a purely religious significance for their mythological character (and here naturally there is to be noted an anthropomorphic tendency) or animals were chosen which were employed as offerings to the many different G.o.ds of the Maya pantheon. The religious character of the whole portrayal of animal life in the codices is clearly manifest, and it is this side of the subject which will come out more clearly as the ma.n.u.scripts are better known.

FOOTNOTES:

[300-*] Quoted in Thomas, 1882, pp. 115, 116.

[300-] "En el mes de _Tzoz_ se aparejavan los senores de las colmenares para celebrar su fiesta en _Tzec_."

[301-*] "En este mes (_Mol_) tornavan los colmenares a hazer otra fiesta como la que hizieron en _Tzec_, para que los dioses proveessen de flores a las avejas."

[303-*] Strebel (1899, Pl. 11) gives several realistic reproductions of the centipede from pottery fragments.

[309-*] Attention is also called to two whistles representing frogs in the _Memoirs of the Peabody Museum_, I, _No._ 4 (Gordon, 1898), Pl. 9, figs, i, j.

[311-*] We have added here a Spanish description from the _Relacion de la Ciudad de Merida_ (1900, pp. 66, 67) of the varieties of serpent found in the country. "Ay una suerte de culebra que llaman los naturales taxinchan, de una tercia de largo, que para andar hinca la cabeza en el suelo y da un salto, y de aquella suerte dando saltos anda, la espalda y la cabeza tiene dorada y la punta dela cola este se cria en los montes, y quando pica a alguna persona le haze reventar sangre por todos los poros del cuerpo que pareze que suda sangre y si no es le haze algun rremedio muere dentro de un dia natural y para la mordedura desta culebra tienen por rremedio los naturales dar a bever ala tal persona chile y hoja de piciete molido junto y desleido en agua, y con esto guarecen e sanan--ay biboras muy grandes y ponzonosas de una vara e mas de largo, y tan gruesa como un brazo, que tienen cascabeles en la punta de la cola, y si muerden matan sino se rremedio con brebedad, y tienen los naturales por rremedio beber chile e piciete como para la mordedura del taxinchan--ay otras suertes de culebras que se llaman cocob, de tres y cuatro varas de largo y tan gruesas como una lanza gineta, que tanbien son muy ponzonosas, y al que pican haze salir sangre por todo el cuerpo y por los ojos, como el taxinchan, ... procuraban guarecerse desta ponzona con juros y encantamentos, que avia grandes en cantadores y tenian sus libros para conjurarlas y encantarlas, y estos encantadores, con pocas palabras que dezian, encantaban y amansaban las culebras ponzonosas, las cojian y tomaban con las manos sin que les hiziese mal ninguno--tanbien ay culebras bobas sin ponzonas, de dos varas y mas de largo y tan gruesas como el brazo, y suelen ponerse sobre arboles juntos alos caminos, y quando pasa alguna persona se deja caer encima y se le enrosca y rebuelve al cuerpo y a la garganta, y apretando le procura ahogarle y matarle, a sucedido matar algunos yndios cacadores yendo descuidados--tanbien tienen estas culebras distinto natural para comer y sustenta.r.s.e."

[313-*] Pl. 9, figs. 5, 9, show drawings of the rattlesnake which occur on the fresco.

[316-*] The reader is also referred to the bas-relief of the Lower Chamber of the Temple of the Tigers at Chichen Itza where a serpent is shown behind a low altar.

[317-*] Forstemann (1906, p. 15) agrees with Sch.e.l.lhas that this may be a rebus for the name _Quetzalcoatl_ or _Kukulcan_. As the bird is a vulture rather than a quetzal this could hardly be the case.

[317-] "Y con isopo en el mano de un palo corto muy labrado, y por barbas o pelos del isopo ciertas colas de unas culebras que son como caxcavales."

[318-*] Brinton (1893, p. 25) notes that the equivalent of _Kan_ in the Nahuatl of Mizt.i.tlan is _xilotl_ which means ear of corn. This seems to show the correctness of the usual identification of the _Kan_ sign as meaning maize or bread (_pan_).

[318-] "Y les ofrecian dos pellas de una leche o resina de un arbol que llaman _kik_, para quemar y ciertas iguanas y pan y una mitra y un manojo de flores y una piedra preciosa de las suyas."

[319-*] "Y pintaban un largarto que significaba el Diluvio--y la tierra e sobre este largarto hazian un gran monton de lena y ponianle fuego."

[323-*] See in this connection Seler, 1904.

[327-*] "Y ofrecerle cabecas de pavos y pan y bevidas de maiz."

[327-] (Kan year) "Sahumavan la imagen, degollavan una gallina y se la presentavan o offrecian ... y a.s.si le hazian muchas offrendas de comidas y bevidas de carne y pescado, y estas offrendas repartian a los estrangeros que alli se hallavan."

(Muluc year) "Y despues degollavanle la gallina como al pa.s.sado."

(Ix year) "Y degollavan la gallina ... a la estatua de _Kac-u-Uayeyab_ ofrescian una cabeca de un pavo, y empanados de codornices y otras coasa[TN-11] y su bevida."

(Cauac year) "Coma solian y degollavanle la gallina ... un hombre muerto y en cima un paxaro cenicero llamad _kuch_, en senal de mortandad grande, ca por muy mal ano tenian este."

[330-*] Forstemann identifies this bird as a black eagle.

[333-*] "Este ano en que la letra era _Cauac_ y reynava el _Bacab-Hozanek_ tenian, allende de la p.r.o.nosticada mortandad, por ruyn, por que dezian les avian los muchos soles de matar los maizales, y comer las muchas hormigas lo que sembra.s.sen y los paxaros, y porque esto no seria en todas partes avria en algunos comida, la qual avrian con gran trabajo."

[338-*] Brinton (1895, p. 74), according to our interpretation, makes a mistake when he considers the crested falcon as the Moan, "in Maya _muan_ or _muyan_." He adds, "Some writers have thought the moan bird was a mythical animal but Dr. C. H. Berendt found the name still applied to the falcon. In the form _muyan_, it is akin in sound to _muyal_, cloud, _muan_, cloudy, which may account for its adoption as a symbol of the rains, etc."

[341-*] "Crian paxaros para su recreacion y para las plumas para hazer sus ropas galanas."

[349-*] _Relacion hecha por el Licenciado Palacio al Rey. D. Felipe II_ (1866, p. 31). "Lo que hacian en los sacrificios de la pesca y caza, era que tomaban un venado vivo y llevabanlo al patio del cu e iglesia que tenian fuera del pueblo y alli lo ahogaban y lo desollaban y le salaban toda la sangre en una olla, y el higado y bofes y buches los hacian pedazos muy pequenos y apartaban el corazon, cabeza y pies, y mandaban cocer el venado por si, la sangre for[TN-12] si, y mientras esto se cocia, hacian su baile. Tomaban el Papa y sabio la cabeza del venado por las orejas, y los cuatro sacerdotes los cuatro pies, y el mayordomo llevaba un brasero, do se quemaba el corazon con uli y copa, e incensaban al idolo que tenian puesto y senalado para la caza y pesca. Acabado el mitote, ofrecian la cabeza y pies al idolo y chamuscabanla, y despues de chamuscada, la llevaban a casa del Papa y se la comia y el venado y su sangre comian los demas sacerdotes delante del idolo; a los pescados les sacaban las tripas y los quemaban ante el dicho idolo. Lo propio era con los demas animales."

_Relacion de Cotuta y Tibolon_ (1898, p. 105). "Un dios que dezian que eran benados en matando un yndio un benado benia luego a su dios y con el coracon le untaba la cara de sangre y sino mataba algo aquel dia ybase a su casa aquel yndio le quebraba y dabale de cozes diziendo que no era buen dios."

Cogolludo (1688, Book I, Chap. VII, p. 43) "Correan tan poco los venados, y tan sin espanta.r.s.e de la gente, que los soldados de a cavallo del exercito los alcancavan, y alanceavan, muy a su placer, y de esta suerte mataron muchos de ellos, con que comieron algunos dias despues ... Que en que consistia aquella novedad, de aver tanta maquina de venados, y estar tan mansos? Les dieron por respuesta; Que en aquellos Pueblos los tenian por sus Dioses a los venador; porque su Idolo Mayor se les avia aparecido en aquella figura."

[350-*] "Y con su devocion invocavan los cacadores a los dioses de la caca, ... sacava cada uno una flecha y una calabera de venado, las quales los _chaces_ untavan con el betun azul; y untados, vailavan con ellas en las manos unos."

[350-] In the _Muluc_ years, he states "davan al sacredote una pierna de venado" and also in the same month, "Ofrecian a la imagen pan hecho como yemas de uevos y otros como coracones de venados, y otro hecho con su pimienta desleida."