Part 5

In addition to the passage already mentioned, which represents god K together with B, such double deities again occur in the Paris manuscript, p. 13, where B holds K's head in his hand; in Dr. 34b, where he carries this head on his own and in Dr. 67a where he appears to carry it in a rope. Once, how ever, a variation of these plainly synonymous representations occurs, namely in Dr. 49 (at the top), where we see a feminine form above whose head rises the head of god K. In the Paris manuscript, so far as its defaced condition permits us to recognize the representation, K occurs very frequently, as for example, in Per. 3, 4, 5, 6, 7 and 9 (in part only his head is given, presented by god B, as in the Dresden manuscript).

Brinton considers this figure simply as a special manifestation of B and identical with that god. Foerstemann thinks that god K is a storm-deity, whose ornamental nose, according to the conventional mode of drawing of the Central American peoples, is intended to represent the blast of the storm.

Apparently, however, the deity has an astronomic significance and seems to symbolize a star. In favor of this is the fact, that on the so-called initial pages of the Madrid manuscript (Cort. 22-Tro. 36) a row, composed of repetitions of his sign, occurs below the signs of the cardinal points and parallel to a row composed of signs of god C, the god of the polar star and the north. The hieroglyphs of C and K are the only hieroglyphs of gods, which are repeated 13 times on these pages with the 13 days enumerated there. The two gods must, therefore, have either a parallel or an opposite astronomic and calendric meaning. The fact that in Dr. 25 and 26 K appears as regent of the year, is an argument in favor of his astronomic significance.

According to Foerstemann, Muluc is the day dedicated to god K.

In the head of god K we recognize the ornament so common in the temple ruins of Central America--the so-called "elephant's trunk." The peculiar, conventionalized face, with the projecting proboscis-shaped nose, which is applied chiefly to the corners of temple walls, displays unquestionably the features of god K. The significance of god K in this architectural relation is unknown. Some connection with his character as the deity of a star and with his astronomic qualities may, however, be assumed, since, as we know, the temple structures of Central America are always placed with reference to the cardinal points.

L. The Old, Black God.

God L's features are those of an old man with sunken, toothless mouth. His hieroglyph is Fig. 44, which is characterized by the black face.

God L, who is also black, must not be confounded with M whose description follows. L is represented and designated by his hieroglyph in the accompanying text, in Dr. 14b and 14c and Dr. 46b; the figure has the characteristic black face. He appears entirely black in Dr. 7a. The hieroglyph alone occurs in Dr. 21b and 24 (third vertical line in the first passage) with a variation, namely without the Ymix-sign before the head. This deity does not occur in the Madrid and Paris manuscripts.

The significance of god L does not appear from the few pictures, which are given of him. In Dr. 46b the god is pictured armed and in warlike attitude. Both in Dr. 14b and 14c he wears a bird on his head and has a Kan in his hand.

According to Foerstemann, his day is Akbal, darkness, night.

Cyrus Thomas (Aids to the Study of the Maya Codices, in the 6th Annual Report of the Bureau of Ethnology, Washington, 1888, p. 358) thinks he is the god Ekchuah, who has come down to us as a black deity. God M seems, however, to correspond to Ekchuah (see the description of M).

M. The Black God with the Red Lips.

God M's hieroglyph is Figs. 45, 46; it seems to represent an eye rimmed with black, though the figure of the god himself displays an entirely different drawing of the eye (see Fig. 47).

The god is found in the Dresden manuscript only three times, namely in Dr. 16b (with a bone in his hand) in picture and sign, in Dr. 13c grouped with an animal, without the hieroglyph, and in Dr. 43a (with his sign) while finally his hieroglyph alone appears in Dr. 56 (top, left) in a group and of a somewhat different form.

On the other hand, god M appears with special frequency in the Madrid manuscript, which treats of this deity with great fullness of detail. While he is represented in the Dresden manuscript (16b) with his body striped black and white, and on p. 43a entirely white, he is always entirely black in the Codex Troano. His other distinguishing marks are the following:

1. The mouth encircled by a red-brown border.

2. The large, drooping under lip. By this he can be recognized with certainty also in Dr. 43a.

3. The two curved lines at the right of the eye.

His significance can be conjectured. He seems to be of a warlike nature, for he is almost always represented armed with the lance and also as engaged in combat and, in some instances, pierced by the lance of his opponent, god F, for example in Tro. 3c, 7a, 29*a. The peculiar object with parallel stripes, which he wears on his head is a rope from which a package frequently hangs. By means of a rope placed around his head the god frequently carries a bale of merchandise, as is the custom today among the aborigines in different parts of America. On 4b and 5a in the Cod. Tro. this can plainly be seen. All these pictures lead us to conclude, that we have here to do with a god of travelling merchants. A deity of this character called Ekchuah has been handed down to us, who is designated explicitly as a black god. In favor of this is also the fact, that he is represented fighting with F and pierced by the latter. For the travelling merchant must, of course, be armed to ward off hostile attacks and these are admirably symbolized by god F, for he is the god of death in war and of the killing of the captured enemy. The god is found in the Codex Troano in the following places and on many pages two or three times: pp. 2, 3, 4, 5, always with the hieroglyph, then without it on pp. 6, 7, 19, 4*c, 14*b, 17*a, 18*b and again with the hieroglyph on pp. 22*a, 23*a, 25*a; finally it is found again without the hieroglyph on pp. 29*a, 30*a, 31*, 32*, 33*, 34*. In the Codex Cortesianus god M occurs in the following places: p. 15, where he strikes the sky with the axe and thus causes rain, p. 19 (bottom), 28 (bottom, second figure), 34 (bottom) and 36 (top). M is always to be recognized by the encircled mouth and the drooping under-lip; figures without these marks are not identical with M, thus for example in Tro. 23, 24, 25, 21*. Tro. 34*a shows what is apparently a variant of M with the face of an old man, the scorpion's tail and the vertebrae of the death-god, a figure which in its turn bears on its breast the plainly recognizable head of M. God M is also represented elsewhere many times with the scorpion's tail, thus for example on Tro. 30*a, 31*a.

Besides his hieroglyph mentioned above, Figs. 45 and 46, another sign seems to refer to god M, namely Fig. 48 (compare for example Tro. 5a and Cort. 28, bottom). The head in this sign has the same curved lines at the corner of the eye as appear on the deity himself. Foerstemann mentions this sign in his Commentary on the Paris Manuscript, p. 15, and in his Commentary on the Dresden Manuscript, p. 56. He thinks the hieroglyph has relation to the revolution of Venus, which is performed in 584 days. A relation of this kind is, I think, very possible, if we bear in mind that all the god-figures of the manuscripts have more or less of a calendric and chronologic significance in their chief or in their secondary function.

It should be mentioned that God M is represented as a rule as an old man with toothless jaw or the characteristic solitary tooth. That he is also related to bee-culture is shown by his presence on p. 4*c of the Codex Troano, in the section on bees.

Besides gods L and M, a few quite isolated black figures occur in the Codex Troano, who, apparently, are identical with neither of these two deities, but are evidently of slight importance and perhaps are only variants of other deities. Similar figures of black deities are found in the Codex Tro. 23, 24 and 25 (perhaps this is a black variant of B as god of the storm?) and on 21*c we twice see a black form with the aged face and the solitary tooth in the under jaw (perhaps only a variant of M). In the Codex Cortesianus and in the Dresden manuscript no other black deities occur, but in the Paris manuscript a black deity seems to be pictured once (p. 21, bottom).

According to Brinton (Nagualism, Philadelphia 1894, pp. 21, 39), there is among the Tzendals in addition to Ekchuah, a second black deity called Xicalahua, "black lord".

N. The God of the End of the Year.

We have here a deity with the features of an old man and wearing a peculiar head ornament reproduced in Fig. 50, which contains the sign for the year of 360 days. The god's hieroglyph is Fig. 49, which consists of the numeral 5 with the sign of the month Zac. Foerstemann has recognized in god N the god of the five Uayeyab days, which were added as intercalary days at the end of the original year of 360 days, and were considered unlucky days. N is, therefore, the god of the end of the year. Foerstemann has discussed him in detail under this title in a monograph published in Globus, Vol. 80, No. 12. It is still open to question whether god N actually occurs in all the places of the Dresden manuscript, which are mentioned by Foerstemann. He can be recognized positively on Dr. 17a, 21c (grouped with a woman) and 37a; also on 12c, but in this latter place with pronounced deviations from the usual representations. The figures in Dr. 23c (first group) and 43a (third picture) are doubtful, especially since the hieroglyph of the god is lacking in both instances. The third group in Dr. 21c is equally dubious. Here a woman is pictured sitting opposite a god. The latter seems to be god N, yet in the text we find instead of his sign the hieroglyph given in Fig. 51. It is not impossible that this sign likewise denotes god N.

God N is found a few times in the Paris manuscript, for example on p. 4, where he holds K's head in his hands, and on p. 22.

O. A Goddess with the Features of an Old Woman.

This goddess occurs only in the Madrid manuscript and is distinguished by the solitary tooth in the under jaw, as a sign of age, the invariable characteristic of aged persons in the manuscripts. She is pictured in the following places: Tro. 5*c, 6*b, and 11*b, c and d, Cort. 10b, 11a, 38a. In Tro. 11* she is represented working at a loom. She does not appear at all in the Dresden and Paris manuscripts. The figures of women mentioned under I with the serpent on their heads, are especially not to be regarded as identical with goddess O, for she never wears the serpent, but a tuft of hair bound high up on her head and running out in two locks.