Мифология майя

Мифология и религия майя
Бог кукурузы и Ицамна
Практики
Кровопускание Смертельные ритуалы Ритуалы посвящения Паломничество Священство Жертвоприношение ( люди )
Места
Пещерные сайты Ближний мир Шибальба
Божества и существа
Боги смерти Боги-ягуары Мам Банка Кошка Ах Пеку Ах-Музен-Каб Авиликс Bacab Cabaguil Камазоц Чаак Подбородок Чиракан-Иксмукане Эк Чуадж Богиня I Бог L Близнецы-герои Боги обезьян-ревунов Хуай Чиво Хун Хун-Ахпу Huracan Ицамна Ишшель Икспиякок Ixtab Кавил Кинич Ахау Кукулькан Бог кукурузы Максимон Богиня Луны Нагваль Tzacol Q'uq'umatz Змей видения Voltan Вукуб Какикс Wayob Xbaquiyalo Xmucane и Xpiacoc Xmulzencab Xquic Xtabay Йопаат Ням Каакс Zipacna
Тексты
Летопись какчикелей Пополь Вух Ритуал бакабов Título C'oyoi Título de Totonicapán
v т е

Мифология майя является частью мезоамериканской мифологии и включает в себя все сказки майя, в которых персонифицированные силы природы, божества и взаимодействующие с ними герои играют главные роли. Мифы доиспанской эпохи необходимо реконструировать с помощью иконографии . Другие части устной традиции майя (например, сказки о животных, народные сказки и многие нравоучительные истории) здесь не рассматриваются.

Источники [ править ]

Самые старые письменные мифы майя датируются 16 веком и встречаются в исторических источниках Гватемальского нагорья . Самым важным из этих документов является Пополь Вух ^[1], который содержит истории создания Кичеш и некоторые приключения Героев-Близнецов , Хун-Ахпу и Шбаланке.

Юкатан - еще один важный регион; юкатекская Книга из Чил Балам содержит мифологические отрывки значительной древности и мифологические фрагменты разбросаны среди раннего колониальных испанских хроник и отчетов, главная из них Диего де Ланда «s» relación - де - лас - Cosas де Юкатано », и в словарях скомпилированы ранними миссионерами.

В XIX и XX веках антропологи и местные фольклористы записывали множество историй на бумагу, обычно на испанском или английском языке и лишь изредка вместе с текстом на языке майя. Несмотря на то, что большинство сказок майя являются результатом исторического процесса, в котором испанские повествовательные традиции взаимодействовали с местными, некоторые из сказок уходят корнями в доиспанские времена. Важные сборники мифов были опубликованы для Чол, ^[2] Кекчи, ^[3] Лакандон, ^[4] Цоциль, ^[5] Цутуджил, ^[6] и Юкатек Майя, ^[7] если упомянуть только некоторые из наиболее доступных. . В начале 21 века устная передача традиционных сказок подошла к завершающей стадии.

Важные темы раннеколониального и недавнего повествования [ править ]

В повествовании майя излагается происхождение многих природных и культурных явлений, часто с моральной целью определения ритуальных отношений между человечеством и окружающей его средой. Таким образом, можно найти объяснения происхождения небесных тел (Солнца и Луны, а также Венеры, Плеяд, Млечного Пути); горный пейзаж; облака, дождь, гром и молнии; дикие и ручные животные; цвета кукурузы; болезни и их лечебные травы; сельскохозяйственные инструменты; паровая баня и т. д. Можно выделить следующие более обширные темы.

Космогония [ править ]

Пополь Вух описывает создание Земли группой божеств-творцов, а также его продолжение. Книга Чилам Балам из Чумаэля повествует о падении неба и наводнении, за которым последовало убийство земного крокодила, поднятие неба и возведение пяти Мировых Деревьев. ^[8] Лакандоны также знали сказку о сотворении Подземного мира. ^[9]

Сотворение человечества [ править ]

Пополь Вух дает последовательность из четырех попыток создания: сначала были животные, затем мокрая глина, дерево, а затем, наконец, создание первых предков из кукурузного теста. К этому Лакандоны добавляют создание основных родственных группировок и их «тотемных» животных. ^[10] Миф о Верапасе, сохраненный Лас Касасом в его «Apologética Historia Sumaria» ^[11], приписывает создание человечества богам-ремесленникам, подобным братьям-обезьянам Пополь Вух. Создание человечества завершается мезоамериканским рассказом об открытии Горы Кукурузы (или Горы Поддержки) божествами Молнии. ^[12]

Действия героев: устройство мира [ править ]

Самый известный миф о герое, включенный в «Пополь Вух», повествует о поражении птичьего демона и божеств болезни и смерти героями- близнецами , Хунакпу и Шбаланке. Немалое значение имеет также параллельное повествование о герое кукурузы, победившем божеств Грома и Молнии и заключившем с ними договор. ^[13] Хотя его нынешнее распространение ограничено районами побережья Мексиканского залива, различные данные предполагают, что этот миф когда-то также был частью устной традиции майя. ^[14] Важные мифологические фрагменты о героическом сокращении ягуаров и обретении силы ягуаров сохранились у цоцилей ^[15] и чол-майя. ^[16]

Брак с Землей [ править ]

Этот мифологический тип определяет отношение человечества к игре и урожаю. Родовой герой - Шбаланке в традиции Кекчи - превращается в колибри, чтобы ухаживать за дочерью бога Земли, пока она ткает, или чтобы похитить ее; жена героя наконец превращается в дичь, пчел, змей и насекомых, или кукурузу. Если герой одерживает верх, он становится Солнцем, его женой - Луной. ^[17] Согласно моралистической версии Цоциля, мужчина награжден дочерью Божества Дождя только для того, чтобы развестись и снова потерять ее. ^[18]

Происхождение Солнца и Луны [ править ]

Происхождение Солнца и Луны не всегда является результатом Брака с Землей. Из Чьяпаса и западного Гватемальского нагорья приходит рассказ о Младшем Брате и его ревнивых Старших Братьях: Младший становится Солнцем, его мать становится Луной, а Старшие братья превращаются в диких свиней и других лесных животных. ^[19] Подобным образом Старшие Братья из мифа о Близнецах Поп Вух превращаются в обезьян, а их младшие братья становятся Солнцем и Луной. К западу от области майя превращение двух братьев в солнце и луну - главный предмет многих сказок. ^[20]

Реконструкция доиспанской мифологии [ править ]

It is doubtful that mythological narratives were ever completely rendered hieroglyphically, even though a sort of 'strip books' may once have existed. The surviving Mayan books are mainly of a ritual and also (in the case of the Paris Codex) historical nature, and contain few mythical scenes. As a consequence, depictions on temple walls, stelae, and movable objects (especially the so-called 'ceramic codex') are used to aid reconstruction of pre-Spanish Mayan mythology. A main problem with depictions is defining what constitutes a mythological scene, since any given scene might also represent a moment in a ritual sequence, a visual metaphor stemming from oral literature, a scene from mundane life, or a historical event. The easiest way to solve this problem is to focus on scenes that include known mythological actors. This only became possible in the early seventies of the last century, when an enormous increase in the number of Maya vases available for study occurred.

In the seventies, the leading Maya scholar Michael D. Coe identified several actors of the Popol Vuh hero myth on ceramics, chief amongst these Hunahpu, Xbalanque, and the Howler Monkey brothers (Hun Batz and Hun Choven).^[21] This initiated a tendency among scholars to interpret vase scenes nearly exclusively in terms of the Popol Vuh. Especially influential in this respect was one of Coe's students, Karl Taube, who equated the so-called "tonsured maize god" with Hun-Hunahpu, the father of the Popol Vuh hero brothers.^[22] Using bits from monumental inscriptions, Linda Schele even composed a cosmogonic myth for this "First Father", one that still awaits iconographic confirmation. It runs as follows:^[23]

"Under the aegis of First Father, One-Maize-revealed, three stones were set up at a place called 'Lying-down-sky', forming the image of the sky. First Father had entered the sky and made a house of eight partitions there. He had also raised the Wakah-Chan, the World Tree, so that its crown stood in the north sky. And finally, he had given circular motion to the sky, setting the constellations into their dance through the night."

More recently, two major works by Oswaldo Chinchilla Mazariegos (2011, 2017) opened up new horizons of iconographic interpretation by considering a great variety of Mayan and Mesoamerican tales in addition to the Popol Vuh.

Important Late-Preclassic and Classic narrative themes[edit]

Mythological representations run from the Late-Preclassic murals of San Bartolo up to the Late-Postclassic codices. The following is an overview of ancient myths that connect, in grand part, to the broad narrative themes of early-colonial and more recent oral tradition outlined above.

Cosmogony: Defeat of the Great Crocodile[edit]

In an early description of a Yucatec fire ritual (Relación de Mérida), a crocodile symbolizes the deluge and the earth; such a crocodile, called Itzam Cab Ain, was instrumental in causing a flood and was defeated by having its throat cut (Books of Chilam Balam of Maní and Tizimín).^[24] Pre-Spanish data are suggestive of these events. A water-spewing, deer-hooved celestial dragon on page 74 of the Dresden Codex is generally believed to be causing the deluge. A Postclassic mural from Mayapan shows a tied crocodile in the water,^[25] whereas a Classic inscription from Palenque (Temple XIX) mentions the decapitation of a crocodile.^[26]

Creation of Mankind: Monkey Brothers[edit]

On several vases, the Monkey Brothers of the Popol Vuh, Hun-Batz ('One Howler Monkey') and Hun-Choven, are shown as Howler monkey gods writing books and sculpting human heads.^[27] Hieroglyphically^[28] and metaphorically,^[29] the acts of writing and sculpting can refer to the creation of human beings.^[30] A myth transmitted by Las Casas puts these acts in their proper, transcendent perspective by describing how previous efforts at creation failed, until two artisan brothers, Hun-Ahan and Hun-Cheven, got permission to create mankind and, indeed, the present universe, through their artifice.^[31]

Actions of the Heroes[edit]

Hero Twins[edit]

Tales about the Hero Brothers whom the Popol Vuh calls Hunahpu and Xbalanque (the iconographical 'Headband Gods') already circulated in the Classic Period,^[32] albeit in versions only partially coinciding with the sixteenth-century narrative. It is, for example, not at all common to find them as ball players. Two other episodes stand out instead. The first one, corresponding to the isolated Vucub Caquix tale in the Popol Vuh, is the defeat of a bird demon already illustrated in Late-Preclassic Izapa and the earliest ball court of Copan, and found all over Mesoamerica.^[33] The other episode, not represented in the Popol Vuh, has the hero brothers tend to a dying deer covered by a shroud with crossed bones,^[34] in a scene that may represent the transformation of the heroes' father into a deer. In both Maya and non-Maya hero tales, such a transformation is equivalent to the origin of death.^[35] The San Bartolo west wall murals may show still another episode, namely, Hunahpu bringing the first sacrifices in the four quarters of the world.^[36] Finally, the Headband Gods often participate in the mythology of the Tonsured Maize God, the Maize Hero.

Maize Hero[edit]

The Tonsured Maize God is the subject of many episodes, only part of which has been explained. Often he is accompanied by the Hero Twins. Some scholars consider him the Classic form of the Hero Twins' father, the 'failed hero' Hun-Hunahpu, and accordingly view the maize god's head attached to a cacao tree as the severed head of Hun-Hunahpu suspended in a calabash tree.^[37] However, there is also a tendency to treat the Tonsured Maize God as an agent in his own right. Scholars have compared him to the maize hero of the Gulf Coast peoples and identified several episodes from this deity's mythology in Maya art, such as his aquatic birth and rebirth, his musical challenge to the deities of water and rain (on San Bartolo's west wall) and his victorious emergence from the latter's turtle abode.^[38] Others, however, prefer to view the 'musical challenge' as a rainmaking ritual and the emergence from the turtle abode as the Opening of the Maize Mountain.^[39] Another frequent scene, the maize god surrounded by nude women, may relate to the fact that the Tonsured Maize God also functions as a moon god; for in many Mesoamerican sun and moon tales, a playful young man becomes moon rather than sun after giving in to the lures of young women.^[40]

Jaguar Slayers[edit]

In the dim past, before order reigned, jaguars presented a continuous threat to mankind. In their myths and rituals, Maya groups of Chiapas have transmitted the deeds of jaguar-slaying heroes, namely, killing jaguars transfixed to their stone seats; catching jaguars in a 'stone trap'; and burning them on a certain rock. All of these jaguars represent the power of hostile social groups.^[41] Codical vases show similar feats but appear to ascribe them to four men. A down-lying jaguar deity associated with war and terrestrial fire has a boulder thrown onto his belly, perhaps belonging to a trap; alternatively, he is tied and put to the torch, in one scene while being seated on a boulder-like altar. Probably because jaguars can also symbolize hostile rulers and their warriors, the latter episode is referred to in certain monumental inscriptions at Naranjo,^[42] as well as in the art of Tonina (bound captive with jaguar god attributes). The same inscriptions connect the Classic Jaguar Slayer theme to that of the so-called Jaguar Baby.

Marriage with the Earth[edit]

Hummingbird Suitor[edit]

As mentioned earlier, 'Hummingbird' is the hero of a widespread narrative about the wooing and abduction of the daughter of the principal mountain deity. Since the daughter represents the 'bride-wealth' of the earth, this tale was also recited as part of the procedures to ask for the hand of a girl. Accordingly, a famous Classic vase^[43] shows a suitor with a hummingbird mask presenting a vase to the upper god and what appears to be his daughter, the moon. In the same context also belongs the well-known figurine of a hummingbird perched on a loom and observing a young woman weaving.^[44]

Abduction Episode[edit]

A number of codical vases show antlered young men together with young women and amazons mounting a deer, all of them surrounding a wounded or dying old man who is the patron deity of the deer (Sip).^[45] Additional scenes have the upper god, Itzamna, riding a deer and the hero brothers hunting a boar with the upper god clinging to it.^[46] The group with the wounded old man has been explained by concepts and tales relating to the hunt,^[47] but also by the abduction episode of Hummingbird myth, in a reconstructed Classic version that involves a 'Maize-Deer God' hero^[48] and the Twins.^[49] A particularly imaginative reconstruction runs like this:^[50]

“The aged god Huk Siʼp [the Lord of the Deer] fell ill. One of the Twins changes to a deer in order to abduct his wife. The wife of Huk Siʼp flees with the Twins. The aged god asks Itzamnaaj that he brings back his wife. Riding on a deer Itzamnaaj pursues the Twins. The Twins attack Itzamnaaj and wound him. Itzamnaaj saves himself from them by riding a peccary [wild boar]. The Twins reconcile with Itzamnaaj and bring him gifts.”

Notes[edit]

References[edit]

K-numbers refer to vases on http://research.mayavase.com/kerrmaya.html UP = University Press

• Beliaev, Dimitri, and Albert Davletshin (2006), Los sujetos novelísticos y las palabras obscenas: Los mitos, las anécdotas y los cuentos en los textos mayas del períodoclásico. In: Sacred Books, Sacred Languages: Two Thousand Years of Religious and Ritual Mayan Literature: 8th European Maya Conference, Complutense University of Madrid, November 25–30, 2003. Acta Mesoamericana, Vol. 18, pp. 21–44.
• Beliaev, Dimitri, and Albert Davletshin (2014), It was then that that which had been clay turned into a man: Reconstructing Maya anthropogonic myths. Axis Mundi Vol. 9–1.
• Bierhorst, John (1990), The Mythology of Mexico and Central America. Oxford University Press.
• Boremanse, Didier (1986), Contes et mythologie des indiens lacandons. Paris: L'Harmattan. (Spanish edition: Cuentos y mitología de los lacandones. Tradición oral maya. Editorial Academia de Geografía e Historia de Guatemala, 2006.)
• Braakhuis, H.E.M. (1987), Artificers of the Days. Functions of the Howler Monkey Gods among the Mayas. Bijdragen tot de Taal-, Land- en Volkenkunde 143-1: 25-53 (see www.academia.edu).
• Braakhuis, H.E.M. (2001), The Way of All Flesh: Sexual Implications of the Mayan Hunt. Anthropos 96: 391–409.
• Braakhuis, H.E.M. (2009), Jaguar Slayer and Stone Trap Man: A Tzotzil Myth Reconsidered. In: Le Fort, Geneviève, Raphael Gardiol, Sebastian Matteo and Christoph Helmke (eds.), The Maya and their Sacred Narratives: Text and Context in Maya Mythologies (12th European Maya Conference, Geneva, December 2007). Acta Mesoamericana, Vol. 20: 141-148 (see www.academia.edu).
• Braakhuis, H.E.M. (2010), Xbalanque's Marriage. A Commentary on the Qʼeqchiʼ Myth of Sun and Moon. Thesis, Leiden University (online).
• Braakhuis, H.E.M. (2014), Challenging the Lightnings: San Bartolo's West Wall and the Maize Hero Myth. Wayeb Notes No. 46.
• Bruce, Robert D. (1974), El Libro de Chʼan Kʼin. Mexico: INAH.
• Burns, Allan F. (1983), Oral Literature of the Yucatec Maya. Austin: University of Texas Press.
• Chinchilla Mazariegos, Oswaldo (2011), Imágenes de la mitología maya. Guatemala: Museo Popol Vuh.
• Chinchilla Mazariegos, Oswaldo (2017), Art and Myth of the Ancient Maya. Yale UP.
• Christenson, Allen J. (2003), Popol Vuh. The Sacred Book of the Maya. 2 volumes. Winchester/New York: O Books.
• Coe, Michael D. (1973), The Maya Scribe and His World. New York: The Grolier Club.
• Coe, Michael D. (1977), Supernatural Patrons of Maya Scribes and Artists. In N. Hammond ed., Social Process in Maya Prehistory, pp. 327–347. Princeton, New Jersey: Princeton University Press.
• Coe, Michael D. (1978), Lords of the Underworld; Masterpieces of Classic Maya Ceramics. New Jersey: Princeton University Press.
• Coe, Michael D. (1989), The Hero Twins: Myth and Image. In: J. Kerr ed., The Maya Vase Book Vol. I: 161–184.
• Danien, Elin C. (2004), Maya Folktales from the Alta Verapaz. University of Pennsylvania, Museum of Archaeology and Anthropology, Philadelphia.
• Foster, George M. (1945), Sierra Popoluca Folklore and Beliefs. Berkeley / Los Angeles: University of California Press (University of California Publications in American Archaeology and Ethnology 42-2).
• Garciá Barrios, Ana (2015), El mito del diluvio en las ceremonias de entronización de los gobernantes mayas. Agentes responsables de la decapitación del saurio y nuevas fundaciones. Estudios de Cultura Maya XLV: 11–48.
• Gossen, Gary H. (1974), Chamulas in the World of the Sun. Time and Space in a Maya Oral Tradition. Cambridge, Mass.: Harvard UP.
• Guernsey, Julia (2006), Ritual and Power in Stone. The Performance of Rulership in Mesoamerican Izapan Style Art. Austin: Texas UP.
• Guiteras Holmes, Calixta (1961), Perils of the Soul. The World View of a Tzotzil Indian. New York: The Free Press of Glencoe.
• Hopkins, Nicholas A., and J. Kathryn Josserand (2016), Chol (Mayan) Folktales. Boulder: UP of Colorado.
• Knowlton, Timothy (2010), Maya Creation Myths: Words and Worlds of the Chilam Balam. Boulder: University Press of Colorado.
• Laughlin, Robert M. ed. (1977), Of Cabbages and Kings. Tales from Zinacantán. Smithsonian Contributions to Anthropology, 23. Washington.
• Looper, Matthew (2019), The Beast Between. Deer in Maya Art and Culture. Austin: University of Texas Press.
• Morales Bermúdez (1999), Antigua Palabra. Narrativa indígena chʼol. Mexico: Plaza y Valdés.
• Nicholson, Irene (1967), Mexican and Central American Mythology. London: Paul Hamlyn.
• Nielsen, Jesper, and Christophe Helmke (2015), The Fall of the Great Celestial Bird: A Master Myth in Early Classic Central Mexico. Ancient America No. 13, Boundary End Center and the Mesoamerican Center, University of Texas at Austin.
• Roys, Ralph L. (1967), The Book of Chilam Balam of Chumayel. Norman: University of Oklahoma Press.
• Schele, Linda, David Freidel, and Joy Parker (1993), Maya Cosmos. New York: William Morrow and Company.
• Schele, Linda, and Peter Mathews (1998), The Code of Kings. New York: Scribner.
• Sexton, James D. (1992), Mayan Folktales. Folklore from Lake Atitlan, Guatemala. New York: Doubleday.
• Taube, Karl (1985), The Classic Maya Maize God: A Reappraisal. In Merle Greene Robertson and V. Fields (eds.), Fifth Palenque Round Table, 1983 (Mesa Redonda de Palenque Vol. VII), pp. 171-181. San Francisco: Pre-Columbian Art Research Institute.
• Taube, Karl (1993), Aztec and Maya Myths. British Museum Press.
• Taube, Karl (2009), The Maya Maize God and the Mythic Origins of Dance. In: Geneviève Le Fort et al. (eds.), The Maya and their Sacred Narratives. Text and Context in Maya Mythologies (Proceedings of the 12th European Maya Conference, Geneva 2007). Acta Mesoamericana 20: 41-52.
• Taube, Karl (2010), Where earth and sky meet: The sea and sky in ancient and contemporary Maya cosmology. In: Daniel Finamore and Stephen D. Houston, Fiery Pool. The Maya and the Mythic Sea. Peabody Essex Museum.
• Taube, Karl, William Saturno, David Stuart, Heather Hurst (2010), The Murals of San Bartolo, El Petén, Guatemala. Part 2: The West Wall.
• Thompson, J. Eric S. (1970). Maya History and Religion. Civilization of the American Indian Series, No. 99. Norman: University of Oklahoma Press. ISBN 0-8061-0884-3. OCLC 177832.
• Velásquez García, Erik (2006), The Maya Flood Myth and the Decapitation of the Cosmic Caiman. The PARI Journal VII-1.

See also[edit]

• List of Maya gods and supernatural beings

External links[edit]

• Public domain translations of some important Maya texts, including Popol Vuh, Chilam-Balam.
• Representation of Deities of the Maya Manuscripts, by Paul Schellhas, 1904, from Project Gutenberg