Of other mythological animals, mention may be made of the moan-bird, a bird of the falcon variety, associated with the sky and clouds, and possessing rather sinister characteristics (Fig. [46, a]). Also of the lightning-animal, sometimes pictured as a dog, sometimes as a hoofed creature with a snout resembling a pig’s, and usually shown descending from the sky. When the horse first made its appearance among the Maya it was associated with this animal, and one of Cortés’ sick horses which he left among the natives was installed in a temple and worshipped as such. Unfortunately the poor animal did not long survive its deification, being unable to adapt itself to a diet of chickens and flowers, the offerings made to it in all good faith by the natives.

Like the Aztec, the Maya and cognate tribes believed that more than one creation had taken place, and we find the tradition of a great deluge which put an end to the age immediately preceding this. In the Quiché legend, Hunahpu, Gukumatz and Hurakan are the creating-gods; “Earth,” said they, and immediately the earth was formed. Then the animals were created, and various functions were distributed among them, but the gods were not satisfied, because the animals were speechless and could not praise them. So man was made from clay, but he was without intelligence and the gods destroyed him. Then came the third creation; after consultation with Xpiyakok and Xmukane, the creators made men from wooden images, but these too were without intelligence and paid no worship to the divine powers; so the majority were destroyed by a great flood, while many perished at the hands of the animals and domestic utensils which revolted against them, the few survivors becoming monkeys. At this point the Popol Vuh relates the story of the two heroes Hunahpu (not the Hunahpu mentioned as the creator) and Xbalanque. They are first introduced as the slayers of a kind of Titan, Vukub Kakix, and his two sons, Kabrakan and Zipakna. It is said that the eyes of Vukub Kakix were of silver, his body of precious metals, and his teeth inlaid with gems, and he became so haughty that he usurped the power of the sun. The two heroes robbed the tree, whence he was accustomed to obtain his food, of its fruit, and when he ascended into the branches, blew at him through a magical blow-gun, which dealt destruction without ammunition, and he fell and broke his jaw. The heroes however did not escape scot-free, for Vukub Kakix tore off Hunahpu’s arm, which he hung up above his hearth in order to inflict torments upon its former possessor by sympathetic magic. Hunahpu enlisted the help of two magicians, probably Xpiyakok and Xmukane in disguise, who, under pretence of curing Vukub Kakix’s jaw, extracted his teeth, so that his power departed from him and he died, and the arm was recovered. Zipakna and Kabrakan seem to have been earthquake deities; the former was the “creator of mountains,” the latter the “destroyer of mountains,” and they too incurred the enmity of Hunahpu and Xbalanque. Zipakna had been persuaded by certain four hundred young men to dig for them the hole in which to erect the main post of a house, and they intended to bury him alive while thus engaged; but he constructed a side-tunnel in which he hid, and cut off his hair and nails which he gave to the ants to carry to the surface so that the four hundred might believe him to be dead. Finally emerging from his hiding-place when the young men were making merry over his supposed decease, he pulled the house down over them and killed them all. In revenge for this he was destroyed by Hunahpu and Xbalanque by means of a stratagem, and his brother Zipakna perished in a similar manner. The next act of the two brothers was to avenge the death of their father and uncle at the hands of the inhabitants of Xibalba. Xpiyakok and Xmukane had two sons, Hun Hunahpu and Vukub Hunahpu, who one day while playing the ball-game tlaxtli attracted the notice of the lords of the underworld. “Who are these,” they said, “who make so much noise and cause the earth to shake over our heads?” So they sent their messengers, the owls, to challenge them to a game. Hun Hunahpu and Vukub Hunahpu take up the challenge, and start off for Xibalba, passing down a steep descent, and across several rivers, one of which is full of gourds, another of blood, and come to four cross-roads, coloured yellow, red, white and black, the colours associated with the four cardinal points. They take the last and arrive at Xibalba, where they are received by the rulers Hun Camé and Vukub Camé. The court at Xibalba seems to have been conducted on the principle of a secret society with a definite form of initiation, for the new-comers are forthwith submitted to various tests at all of which they fail, and they are finally sacrificed by having their hearts torn out before being allowed to engage in the game for which they had come. Hun Hunahpu’s head is suspended in a tree which immediately becomes covered with calabashes so that the head is indistinguishable from the fruit. The head however retains its vital properties, since when Xquik, daughter of one of the high officials of Xibalba, is standing near the tree, it spits into her hand, causing her to conceive. When her condition is discovered, she is delivered over to the owl messengers to be killed, but escapes to the upper world where she seeks out the dwelling of Xmukané and gives birth to Hunahpu and Xbalanque mentioned above. With Xmukané are living Hun Batz and Hun Chuen, also sons of Hun Hunahpu, who are accomplished musicians, dancers and artisans. These two persecute their half-brothers, who take their revenge as follows: The four start out to hunt, and Hun Batz and Hun Chuen are persuaded to climb into the trees to drive the birds. Hunahpu and Xbalanque cause the trees to start growing, so that their half-brothers cannot come down, and persuade them, when they complain, to loosen their girdles so that their movements may be the less restricted. The loosened girdles immediately become tails, and Hun Batz and Hun Chuen are transformed into monkeys. After a series of events Hunahpu and Xbalanque, by the aid of a rat, discover the existence of a set of implements and ornaments, used in the ball-game, which had formerly belonged to their father and uncle. They start to play, and again the noise of the game attracts the notice of the lords of Xibalba, who again send a challenge which is accepted. But this time affairs proceed on different lines. When they arrive at the cross-roads they send on a small insect, called xan, created from a hair of Hunahpu’s leg, to act as a spy. The xan finds the lords of Xibalba sitting with their councillors among certain wooden figures, and by biting them one by one discovers their names, so that when Hunahpu and Xbalanque arrive they salute each one by his title, and do not, as their father and uncle, give greeting to the wooden figures; they also avoid the hot stone which is offered them as a seat, and pass the later tests with success. One of these consisted in being shut up for the night in the “House of Gloom,” with torches and cigars which must be kept burning all night and produced intact in the morning. This feat the heroes achieve by fixing red feathers to the torches and fireflies to the cigars. Eventually disaster falls upon them in the “House of the Bats,” the Zotziha. The point of this test seems to be that the heroes must pass the night sleepless, erect and motionless, but Hunahpu moves his head just as the dawn is appearing, and is immediately decapitated by the Camazotz, the bat of the underworld, who leaps upon him from above. The head is suspended in the ball-court, but the tortoise affixes himself to Hunahpu’s body in its place. Xbalanque then goes out alone to face the Xibalbans in the ball-game; he hits the ball close to the ring, and the rabbit which is hidden near it leaps out and runs away. The Xibalbans give chase, thinking that the rabbit is the ball, and Xbalanque exchanges the tortoise for the head, and Hunahpu is revived. The heroes then immolate themselves, but return after five days in the disguise of travelling conjurers, performing many miracles, including the sacrifice and resurrection of a man. Hun Camé and Vukub Camé desire to have this trick performed upon them, but the heroes after sacrificing them naturally do not revive them. Xibalba is thus conquered, and sentence is pronounced by the heroes upon its people, “Your blood shall endure for a little, but your ball shall not roll again in the ball-game,” and the only occupations which they are allowed to retain are the making of pots and the keeping of bees. Following this, honours are paid to Hun Hunahpu and Vukub Hunahpu, who become the sun and moon respectively, while the four hundred slain by Zipakna are resuscitated and become stars. Certain similarities with Mexican mythology are apparent in this legend, notably the miraculous conception of Hunahpu and Xbalanque by a virgin, recalling the birth of Uitzilopochtli, and the transformation of the four hundred into stars, which is reminiscent of the legend of the Centzon Uitznaua (Four hundred Southerners) who also became stars. In this connection it is interesting to note that a legend is found in San Salvador, according to which four hundred youths disappeared into a certain lake and were transformed into fishes.

Such in brief is the myth of Hunahpu and Xbalanque as given in the Popol Vuh, but there are many extremely interesting details which lack of space compels me to omit, but which can be found in the translations, French or Spanish, or the English abridgment, of the original Quiché text.

The story of the fourth and final creation again shows a similarity with one of the Mexican legends given above. The creators decide to make man of maize, but the maize cannot be found. It is eventually discovered at Paxil, the Maya equivalent of Tonacatepetl, through the agency of the fox, coyote, parrot and crow. It is ground, and from the meal the body of man is formed, while Xpiyakok and Xmukané make from it nine different kinds of drink which give vigour to created man. At this time the ancestors of the Quiché are created, and from this point the “historical” portion of the Popol Vuh begins. The Kakchiquel had a similar myth relative to the discovery of maize by the animals, and they believed that man, as finally created, was formed of maize and blood, the men of a former creation having been unable to speak or walk and feeding on wood and leaves. In Yucatan the first men were said to have been made of earth and straw, their bodies of the former and their hair of the latter.

CHAPTER X—THE MAYA: THE CALENDAR, CALENDRICAL FEASTS AND MINOR RELIGIOUS OBSERVANCES

Before proceeding further with the account of Maya religion, it will be necessary to give a short description of the calendrical system. This was very similar to that of the Mexicans, but was more elaborate, and enabled the Maya to deal with longer periods of time. Throughout the Maya country a series of twenty day-signs was current, which, combined with the numerals one to thirteen, as described on p. 61, gave a period of 260 days, the Mexican tonalamatl, before the same day-sign recurred with the same numeral. The tonalamatl however did not occupy nearly so prominent a place in Maya ritual as in Mexican, though certain portions of the manuscripts seem to be devoted to it.

Some of the Maya day-signs show a close accordance with the corresponding Mexican signs, others seem at first sight quite different. But Seler has shown, by a careful comparison with the day-names current in the Zapotec country, that most of these differences can be reconciled. He calls attention to the fact that the Zapotec name is in most cases equivocal and can be translated to suit either the Mexican or the Maya sign. The Zapotec themselves used the Mexican signs, to judge from the remains in their country, but they carved them in Maya fashion, i.e. surrounded by a “cartouche” which does not appear in the glyphs of the Aztec period. The use of the cartouche, however, is found extending up through the Cuernavaca region to the Mexican valley, but only on pre-Aztec monuments, as I have stated on p. 174 (Figs. [15] and [33, a]; pp. 106 and 176). It may be taken almost for certain therefore that the Zapotec acted as middlemen in the spread of the calendar in one direction or the other. But this is a subject to which I shall return later.

The Mayan day-signs are as follows (Fig. [53] and Appendix I):—

Imix. This sign corresponds to the Mexican Cipactli, and the Zapotec word for it also has reference to the crocodile, while the Maya sign itself bears a close resemblance (not, I believe, hitherto noted) with the form of eye occasionally given to the double-headed earth-monster, as can be seen in Pl. [XXVI].