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Maya Codices - Animal Figure
Maya Codices - Animal Figures : Astronomical Idea and Copulation
ASTRONOMICAL IDEAS.
Animals frequently have a part to play in relation
to the constellations. Throughout the Maya codices and, to a less degree, in
the stone carvings, we find what have usually been considered to be
glyphs for several of the constellations.
Numerous calculations in the codices make it clear that the Mayas had a good knowledge of astronomy. These glyphs are usually oblong in shape and three or more are arranged
together end to end. We have called these the constellation bands.
Various attempts have been made to identify these signs of the various
constellations. Animals frequently are pictured below these bands. The
dog with fire brands in his paws and often attached to his tail is shown
in several places coming head downward from one of these bands (as in
Dresden 36a). The peccary is also shown in the same position although
the fire brands do not appear (Dresden 68a). A figure with macaw head
occurs once standing beneath one of these bands with fire brands in his
hands (Dresden 40b). The serpent (as in Dresden 36a), the
lizard-crocodile-like animal in Dresden 74, the turtle (Tro-Cortesianus
71a), the vulture (Dresden 38b), the turkey (Tro-Cortesianus 10b), and
the deer (Tro-Cortesianus 47a) all appear in connection with these
constellation bands. It is impossible at this time to decide upon the
part these various animals play in relation to distinct constellations.
In addition to the animals named, several of the gods, especially god B,
are found below these bands. One of these signs, the one identified by
Förstemann as standing for Saturn, is composed of the head of the
crocodile more or less conventionalized.
Förstemann (1902, p. 27) identifies the turtle with the summer solstice
and the snail as the animal associated with the winter solstice. There
does not seem to be any one animal used in connection with any one of
the cardinal points. In Tro-Cortesianus 88c the dog seems to be
associated with the north as shown by the glyph which is ordinarily
regarded as connected with that direction, the ape with the west, and an
unidentifiable bird sitting on a _Cimi_ (death) sign with the south. The
east is connected in this place with a human figure. It should be
stated, however, that it is not absolutely certain that the usual
assignment of the cardinal points, each to its special direction, is
correct. The signs for the east and west as well as those for the north
and south may be reversed. With the exception of the assignment of the
offering-glyphs to the various cardinal points which will be discussed
later (p. 290) this is almost the only case where a clear relation can
be made out between the various animals and the signs for the four
directions. There is no definite relation as is seen, for example, in
the Vaticanus 3773, 17, 18 where the quetzal is noted perched on the
tree of the east, the eagle on that of the north, the humming bird on
that of the west, and the jaguar on the tree of the south.
COPULATION.
The conception, the period of pregnancy, the infant baptism,
and possibly, the naming of children are shown in both the
Tro-Cortesianus (91-95) and the Dresden (13-23). Animals are frequently
shown copulating with various gods or with one another. In Dresden 13c,
the deer and god M and the vulture and the dog; in 19c, the vulture and
a woman; in Tro-Cortesianus 91d, a god and a woman; and in 92d, an
armadillo and a deer both with female figures. These animals probably
represent in some way the totems of the man or woman in question and are
shown in place of the human figure. The Lacandones, a Maya people, show
at the present time the remains of a totemic system (Tozzer, 1907, pp.
40-42). The deer (_Ke_) gens is found at the present time. In the
greater number of cases where copulation is shown a god and a female
figure are pictured. The presentation of the new-born children by women
with bird head-dresses, also occurring in this same section of both
manuscripts, is discussed later (p. 291).
