An Introduction to the Study of the Maya Hieroglyphs

bi

ork of streams, many of which have their rise in the Cordillera, while the northern part, comprising the peninsula of Yucatan, is entirely lacking in water courses and, were it not for natural wells (cenotes) here

hills, the most important of which are the Cockscomb Mountains of British Honduras; these attain an elevation of 3,700 feet. In Yucatan the nature of the soil and the wate

nd the dry. The former lasts from May or June until January or February, there being considera

oughout the entire region, and doubtless formed a large part of the food

he same general region their ancestors occupied, but under greatly changed conditions. Formerly the Maya were the van of civilization in the New W

st

dar and hieroglyphic system to the point of graphic record, it is impossible to say, and any estimate can be only conjectural. It is certain, however, that a long interval must have elapsed from the first crude and unrelated scratches of savagery to the elaborate and involved hieroglyphs found on the earliest

thern part of the Maya territory,[3] each contributing its share to the general progress and art of the time. With accomplishment came confidence and a quickening of pace. All activities doubtless shared in the general uplift which followed, though little more tha

c period of Greek art. While sculpture among the Maya never again reached so high a degree of perfection, architecture steadily developed, almost to the last. Judging from the dates inscribed upon their monuments, all the great cities of the south flourished during this period: Palenque and

n, that the Maya civilization, having run its natural course, collapsed through sheer lack of inherent power to advance. Which, if either, of these hypotheses be true, matters little, since in any event one all-important fact rema

at least none of their monuments bear later dates, and coincidently Chichen Itza, the first great city of the north, was founded and rose to prominence. In the absence of reliable contemporaneous records it is impossible to establish the absolute accuracy of any theory relating to times so remote as those here un

en available for the cultivation of the gentler pursuits. Then, too, at first there seems to have been a feeling of unrest in the new land, a shifting of homes and a testing of localities, all of which retarded the development of architecture, sculpture, and other arts. Bakhalal (see pl. 1), the first settlement in the north, was occupied for only 60 years. Chichen Itza, the next location, although occupied for more than a century, was finally abandoned and the search for a new home resumed. Moving westward from Chichen Itza, Chakanputun was seized and occupied a

upied Chichen Itza while others established themselves at a new site called Mayapan. About this time also the city of Uxmal seems to have been founded. In the year 1000 these three cities-Chichen Itza, Uxmal, and Mayapan-fo

the other. Fa?ades were treated with a sculptural decoration, which for intricacy and elaboration has rarely been equaled by any people at any time; and yet this result was accomplished without sacrifice of beauty or dignity. During this period probably there arose the man

b Chac, seems to have plotted against his colleague of Mayapan, one Hunnac Ceel, and in the disastrous war which followed, the latter, with the aid of Nahua allies,[7] utterly routed his opponent and drove him from his city. The conquest of Chichen Itza seems

t important city in the land. It is not improbable also that as a result of this war Chichen Itza was turned over to Hunnac Ceel's Nahua allies, perhaps in recognition of their timely assistance, or as their share in the spoils of war. It is

rround themselves with Nahua allies in order to keep the rising discontent of their subjects in check.[9] This unrest finally reached its culmination about the middle of the fifte

e native chronicles tersely puts it, "The chiefs of the country lost their power." With the destruction of Mayapan the country split into a number of warring factions, each bent on the downfall of the others. Ancient jealousies and feuds, no longer held in lea

coast but reembarked in a few days for Mexico, again leaving the courageous natives to themselves. Seven years later, however, in 1526, Francisco Montejo, having been granted the title of Adelantado of Yucatan, set about the conquest of the country in earnest. Having obtained the necessary "sinews of war" through his marriage to a wealthy widow of Seville, he sailed with 3 ships and 500 men for Yucatan. He first landed on the island of Cozumel, off the northeast coast, but soon proceeded to the mainland and took formal possession of the country in the name of

s and

The faces of the younger boys were scalded by the application of hot cloths, to prevent the growth of the beard, which was not popular. Both men and women wore their hair long. The former had a large spot burned on the back of the head, where the hair always remained short. With the exception of a small queue, which hung down behind, the hair was gathered around the head in a braid. The women wore a more beautiful coiffure divided into two braids. The faces of both sexes were much disfigured as a result of their religious b

echclouts were carefully embroidered by the women and decorated with featherwork. A large square cape hung from the shoulders, and sandals of hemp or leather completed the costume. For persons of high rank the apparel was much

sted of a single loose sacklike garment called the hipil, which reached to the feet and had slits for the arms. This garment, with the a

ing sought out the girl's parents, the matchmaker arranged with them the matter of the dowry, which the young man's father paid, his wife at the same time giving the necessary clothing for her son and prospective daughter-in-law. On the day of the wedding the relatives and guests assembled at the house of the young man's parents, where a great feast had been prepared. Having satisfied himself that the young couple had sufficiently considered the grave step they were about to take, the priest gave the bride to her husband. The ce

e. Marriage between people of the same name was considered an evil practice, possibly in deference to some former exogamic law. It was thought

a reconciliation, but if their efforts proved unsuccessful both parties were at liberty to remarry. If there were young children the mother kept them; if the children were of age the sons followed the father, the

more each, passing from field to field throughout the community, quickly finished sowing or harvesting. This communal idea was carried to the chase, fifty or more men frequently going out together to hunt. At the conclusion of these exp

counters, and highly prized red shells of a peculiar kind were the media of exchange. These were accepted in return for all the products of the country, even including the fi

sfied by the payment of an indemnity were accidental killings, quarrels between man and wife, and the accidental destruction of property by fire. Malicious mischief could be atoned for only by blows and the shedding of blood. The punishment of murder was left in the hands of the deceased's relatives, who were at liberty to exact an indemnity or the murderer's life as they pleased. The thief was obliged to make good whatever he had stolen, no matter how

onsisted of vegetable stews, roast meats, corn cakes, and cocoa (to mention only a few of the viands) was spread upon mats laid on the ground. After the repast was finished beautiful young girls acting as cupbearers passed among the guests, plying them industriously with wine until all were drunk. Before departing each guest was presented with a handsome vase and pedestal, with a cloth cover therefor. At these orgies drinking was frequently carri

ere was a variety of musical instruments-drums of several kinds, rattles, reed flutes, wooden horns, and bone whistles.

r. They were supported by the community, and in times of peace caused much disturbance, continuing the tumult of war after war had ceased. In times of great stress when it became necessary to call on all able-bodied men for military service, the holcanes mustered all those available in their respective districts and trained them in the use of arms. There were but few weapons: Wooden bows strung with hemp cords, and arrows tipped with obsi

f trees, brush, and stone were used in defense, behind which archers stood, who endeavored to repulse the attack. After a battle the victors mutilated the bodies of the slain, cutting out the jawbones and cleaning them of flesh. These were worn as bracelets after the flesh

f, and the nights to dolorous cries and lamentations, most pitiful to hear. Among the common people the dead were wrapped in shrouds; their mouths were filled with ground corn and bits of worked stone so that they should not lack for food and money in the life to come. The Maya buried their dead inside the houses[12] or behind

over them.[13] When the deceased was of very high rank the pottery sarcophagus took the form of a human statue. A variant of the above procedure was to burn only a part of the body, inclosing the ashes in the hollow head of a wo

forehead in one piece. Upon this as a form the features of the dead man were filled in with a kind of a gum. Such was their extraordinary skill in this peculiar work that the finished mask is said to have appeared exactly like the countenance in

ve as well as Spanish, have much to say. The northern Maya lived in settlements, some of very considerable extent, under the rule of hereditary chiefs called halach uinicil, or "real men," who we

quest of Chichen Itza, however, the halach uinic of Mayapan probably attempted to establish a more autocratic form of government, arrogating to himself still greater power. The Spanish authorities relate that the chiefs o

ny of the Cocom family, in which the office of halach uinic of Mayapan was vested. This tyranny led to the overthrow of the Cocoms and the destruction of

abs, or underchiefs, were obliged to visit him and render him their homage. They also accompanied him in his tours about the country, which always gave rise to feasting back and forth. Finally they advised him on all importan

ugh trusted lieutenants ordered and adjusted the various affairs of his domain. When he went abroad from his city or even from his house a great crowd accompanied him. He often visited his underchiefs, holding court in their houses, and meeting at night in council to discuss matters touch

the localities subject to his master's rule as well as of the officers immediately over them. He kept these assistants informed as to what was needed in the batab's house, as

to the hereditary chief, or batab, and was greatly venerated by all. His office was elective, the term being th

r wooden drum, used in summoning people to the dances and public meetings, or as a tocsin in

hat descent was by primogeniture. However, another passage suggests that the oldest son did not always succeed his father: "The lords were the governors and confirmed their sons in their offices if they [the sons] were acceptable." This suggests the possibility

ternal uncle] they take the children from their mother. These guardians give what was intrusted to them to the heirs when they come of age, and not to do so was considered a great dishonesty and was the cause of much contention.... If when the lord died there were no sons [ready, i. e., of age] to rule and he had brothers, the oldest o

government, instructing the heir in the duties of the position which he was to occupy some day; and finally that the regent did not lay down his authority until death, even though the heir had previously attained his majority. This custom is so unusual that its existence may well be doubted, and it is no

the priesthood as well as the executive offices being hereditary, an

in their ancient history; and finally in the art of reading and writing their hieroglyphics, which was taught only to those of high degree. Genealogies were carefully preserved, the term meaning "of noble birth" being ah kaba, "he who has a name." The elaborate attention given to the subject of lineage, and the exc

CAN ETHNOLOGYBU

DS OF OCCUPANCY OF PR

logy of the several southern cities (see pl. 2) indicates that many of them were contemporaneous, and that a few, namely, Tikal, Naranjo, Palenque, and Copan were occupied approximately 200 years, a much longer period than any of the others.[15] These four would seem to have been centers of population for a long time, and at least three of them, Tikal, Palenque, and Copa

ties of the north. The unmistakable priestly or religious character of the sculptures in the southern area clearly indicates the peaceful temper of the people, and the conspicuous absence of warlike subjects points strongly to the fact that the government was a theocracy, the highest official in the priesthood being at the same time, by virtue of his sacerdotal rank, the highest civil authority. Whether the principle of hereditary succession determined or even influenced the selection of rulers in the south is impossible to say. However, since the highest offices, both executive and priestly, in

ty of the Maya Pantheon (n

of the East, the rising sun, and, by association, of light, life, and knowledge. He was the founder of the Maya civilization, the first priest of the Maya religion, the inventor of writing and books, and the great healer. Whether Itzamna has been identifie

of Learning (note hi

as an everlasting memorial of his residence among the people. After his departure he was worshipped as a god because of what he had done for the public good. Kukulcan was the Maya counterpart of the Aztec Quetzalcoatl, the Mexican god of light, learning, and culture. In the Maya pantheon he was regarded as having been the great organizer, the founder of cities, the framer of laws, and the teacher of their new calendar. Indeed, his attributes and life history are so human that it is not improbable he may have been an actual historical character, s

of Death (note his

, death in childbirth, and the beheaded captive. His characteristics are typical and unmistakable. His head is the fleshless skull, showing the truncated nose, the grinning teeth, and fleshless lower jaw, sometimes even the cranial sutures are portrayed. In some places the ribs and vertebrae are shown, in others the body is spotted black as if to sugges

f War (note his n

etimes curving, sometimes straight, supposed to be symbolical of war paint, or, according to others, of his gaping wounds. He appears in the picture-writings as the Death God's companion. He preside

ar or an ax. It was said of him that he was a very great and very cruel warrior, who commanded a band of seven blackamoors like himself. He is ch

k Captain, war deity (not

rtility and prosperity, of growth and plenty. The Maize God was as well disposed toward mankind as Ahpuch and his companions were unpropitious. In many of the picture-writings Yum Kaax is represented as engaged in agricultural pursuits. He is portrayed as hav

of the Harvest (note

uide of the merchants," and in keeping with that character is associated in the picture-writings with symbols of peac

h and medicine; Ixtab, patroness of hunting and hanging; Ixtubtun, protectress of jade cu

include, beyond all doubt, its most important members, the truly great, who held the powers of l

The religion was dualistic in spirit, a constant struggle between the powers of light and of darkness. On one side were arrayed the gods of plenty, peace, and life; on the other those of want, war, and destruction; and between these two there waged an unending strife for the control of man. This struggle between the p

North Star God (note h

never failed and pain and sorrow were unknown. The wicked were consigned to a hell called Mitnal, over which ruled the archdemon Hunhau and his minions; and here in hunger, cold, and exhaustion they suffered everlasting torment. The

the Gods of Life and De

levolent ones. Bishop Landa says that the aim and object of all Maya ceremonies were to secure three things only: Health, life, and sustenance; modest enough requests to ask of any faith. The first step in all Maya religiou

re the annual feasts of the ritualistic year brought around by the ever-recurring seasons. Here may be mentioned the numerous ceremonies incident to the beginning of the new year and the end of the old, as the renewal of household utensils and the general renovation of all articles, which took place at this tine; the feasts of the various trades and occupations-the hunters, fishers, and apiarists, the farmers, carpenters, and potters, the stonecutters, wood carvers, and metal workers-each guild having its own p

eferred to his judgment in the administration of their affairs. They questioned him concerning the will of the gods on various points, and he in response framed the divine replies, a duty which gave him tremendous power and authority. In the ahuacan mai was vested also the exclusive right to fill vacancies in the priesthood. He examined candidates on their knowledge of t

es of the gods to petitioners. The ahuai chac was a priest who brought the rains on which the prosperity of the country was wholly dependent. The ah macik conjured the winds; the ahpul caused sickness and induced sleep; the ahuai xibalba communed with the dead. At the bottom of the ladder seems to have stood the nacon, whose duty it was to open the breasts of the sacrificed victims. An important elective office in eac

devotion rarely equaled in the annals of man. To its great uplifting force was due the conception and evolution of the hieroglyphic writing and calendar, alike the invention and the exclusive property of the priesthood. To its need for sanctuary may be attributed the origin of Maya