The Maya pantheon, although it bears a strong resemblance to that of the Nahua, differs from it in so many respects that it is easy to observe that at one period it must have been absolutely free from all Nahua influence. We may, then, provisionally accept the theory that at some relatively distant period the mythologies of the Nahua and Maya were influenced from one common centre, if they were not originally identical, but that later the inclusion in the cognate but divided systems of local deities and the superimposition of the deities and rites of immigrant peoples had caused such differentiation as to render somewhat vague the original likeness between them. In the Mexican mythology we have as a key-note the custom of human sacrifice. It has often been stated as exhibiting the superior status in civilisation of the Maya that their religion was free from the revolting practices which characterised the Nahua faith. This, however, is totally erroneous. Although the Maya were not nearly so prone to the practice of human sacrifice as were the Nahua, they frequently engaged in it, and the pictures which have been drawn of their bloodless offerings must not lead us to believe that they never indulged in this rite. It is known, for example, that they sacrificed maidens to the water-god at the period of the spring florescence, by casting them into a deep pool, where they were drowned.
Quetzalcoatl among the Maya
One of the most obvious of the mythological relationships between the Maya and Nahua is exhibited in the Maya cult of the god Quetzalcoatl. It seems to have been a general belief in Mexico that Quetzalcoatl was a god foreign to the soil; or at least relatively aboriginal to his rival Tezcatlipoca, if not to the Nahua themselves. It is amusing to see it stated by authorities of the highest standing that his worship was free from bloodshed. But it does not appear whether the sanguinary rites connected with the name of Quetzalcoatl in Mexico were undertaken by his priests of their own accord or at the instigation and pressure of the pontiff of Huitzilopochtli, under whose jurisdiction they were. The designation by which Quetzalcoatl was known to the Maya was Kukulcan, which signifies “Feathered Serpent,” and is exactly translated by his Mexican name. In Guatemala he was called Gucumatz, which word is also identical in Kiche with his other native appellations. But the Kukulcan of the Maya appears to be dissimilar from Quetzalcoatl in several of his attributes. The difference in climate would probably account for most of these. In Mexico Quetzalcoatl, as we have seen, was not only the Man of the Sun, but the original wind-god of the country. The Kukulcan of the Maya has more the attributes of a thunder-god. In the tropical climate of Yucatan and Guatemala the sun at midday appears to draw the clouds around it in serpentine shapes. From these emanate thunder and lightning and the fertilising rain, so that Kukulcan would appear to have appealed to the Maya more as a god of the sky who wielded the thunderbolts than a god of the atmosphere proper like Quetzalcoatl, though several of the stelæ in Yucatan represent Kukulcan as he is portrayed in Mexico, with wind issuing from his mouth.
An Alphabet of Gods
The principal sources of our knowledge of the Maya deities are the Dresden, Madrid, and Paris codices alluded to previously, all of which contain many pictorial representations of the various members of the Maya pantheon. Of the very names of some of these gods we are so ignorant, and so difficult is the process of affixing to them the traditional names which are left to us as those of the Maya gods, that Dr. Paul Schellhas, a German student of Maya antiquities, has proposed that the figures of deities appearing in the Maya codices or manuscripts should be provisionally indicated by the letters of the alphabet. The figures of gods which thus occur are fifteen in number, and therefore take the letters of the alphabet from A to P, the letter J being omitted.
Difficulties of Comparison
Unluckily the accounts of Spanish authors concerning Maya mythology do not agree with the representations of the gods delineated in the codices. That the three codices have a mythology in common is certain. Again, great difficulty is found in comparing the deities of the codices with those represented by the carved and stucco bas-reliefs of the Maya region. It will thus be seen that very considerable difficulties beset the student in this mythological sphere. So few data have yet been collected regarding the Maya mythology that to dogmatise upon any subject connected with it would indeed be rash. But much has been accomplished in the past few decades, and evidence is slowly but surely accumulating from which sound conclusions can be drawn.