USA > Ohio > Hamilton County > Madisonville > Indian Village Site and Cemetery Near Madisonville, Ohio > Part 45
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they caused to run the strangers tor the Indians after the completion ka-sut-n-ah-i
yoqol-ob ma tu met-h-ob mišbal tak behelae: when they returned above them they did not do anything until now: u5 san yoqlal u-yan-tal ka-p'el hol-be utial
yookol koon-ol it is well also because they have two doors in order to enter. to sell
tile wai laqin: tak behelae
u-kah-il-ob
utšík
by here the east: until
now are the poor the ones of the pueblo formerly
u-took-(1)k-ob yaab
baal:
utši
qas-ob
tumen
tu
they burn many
things :
formerly
they are bad
because they
qas-kun-t-h-ob
behelae
tune
tun
yil-k-ob
baš
u-J'ok
bad things they did
now finally they
see it what its end šan
lobil-il biša wa uɔ-h-oob mišma bin me-t-ik
to the wickedness how if they are good nothing comes to cause the same
lob-ti-ob: behelae
misun noq-ob misun
han-1-ob: yan tien
evil things: now
nothing clothes nothing
to eat: there is only
tu tšun-tše
ku wen-1-ob tēi yahal-kab-ti-ob:
the branches of the tree where they sleep there they wake up in the morning:
bē-ku-kăš-t-ob ha yuq-ob bē tēi ku-kim-1-oob u-hutš thus then they seek water to drink thus there they die in the greater yaa-t-il leeti le-003-il pal-al ku-kim-1-ob tak tun leeti-ob boo-t-ik misery these poor children they may die until they these
pay
ti Yucatan:
yan
u-J'ok-ol
tumen
›ʼu-qutš-ul
THE INDIANS OF CHAN SANTA CRUZ
117
u-sipil
u-tata-ob u-han-1-ob tien u-mos'-tše
yetel
their sins their fathers they eat only the roots of the trees with ·
yitš-tše mi-nan šlim: utial u-man-s-ik
u-kuš-tal-ob
the fruit of the trees there is no maize: in order to carry on their lives
yetel tutši . qaanab
tēi- ku-kaš-t-ik
u-kuš-tal-ob.
and
gifts of the sea there they seek it
their lives.
FREE TRANSLATION
For the second time, in the year 1847, these Indians rose in arms. That is the year in which they came to burn Valladolid, the large city. They killed many people. They also burned all the houses. After they had finished, they returned to the place called Santa Cruz where they are now and where they have been for many years. They have just been killing men of their own race. The land where they live is large. There are many of them there. Now their master is the President of Mexico. He is spending his money and his people also in order to put an end to the war, in order that these men, one by one, may be exterminated. They are paying the penalty for all they did in Yucatan. It has to end because the time for the ending has come. All that land where they are is about to come under the rule of the President. Many persons have already gone to live in Santa Cruz. This is a proof of the ending of the war because those Indians do not now have guns like the ones they formerly carried. I repeat, the old guns are now good for nothing, nothing like the former ones with which they put to flight the Spaniards (strangers). After the Indians had finished the attack, they have done nothing up to the present time. This is also well because they have two avenues to sell their wares here in the east. Even to-day the villagers are poor because they for- merly burned many things. Formerly they were bad because they did bad things. Now, finally, they see the result of their wicked- ness; now, if they are good, nothing comes to cause the same evil things.1 Now they have neither clothes nor food. They have only the branches of the trees under which to sleep where morning
1 Martínez, who has been good enough to offer many suggestions, has translated this still more freely as follows: - "Formerly they were bad be- cause they had bad examples set before them, now, then, they can discrimi- nate better what is right and what is wrong and will no longer do any harm to them."
118
MAYA TEXTS
awakens them. They seek water to drink. They thus die in the greatest misery, this poor people. They may die until they pay for the sins of their fathers. They eat only the roots of the trees and the fruit of the trees. There is no maize to nourish them. In order to find nourishment they go to the shores of the sea.
2. LACANDONE CHANT
Fifty-one chants were collected by the writer in 1902 and 1903 among the Lacandones of Chiapas, Mexico. These people, as already pointed out, speak practically the same dialect of the Maya stock as that of the natives of Yucatan. The language of these chants is generally simple. Syllables are often added at the end of words to preserve a rhythm. The single chant given here has already been published (Tozzer, 1907, p. 171-172). I have given a more literal translation than that previously printed. The reader is referred to the former paper (p. 169-189) for the other chants.
WHEN COPAL AND POSOLE ARE DISTRIBUTED IN THE CEREMONY OF RENEWING THE INCENSE-BURNERS
Tan
in kub-ik
in pom
k-etš tiala
kub-ik
I am
restoring it
my offering of copal to you
for you
to restore it
t-ik 1
yum tiala
nas-ik ?
t-ik
yum.
Hen boo-t-ik-etš
to the father, for you to raise it up to the father. I will pay it to you
in
tšula t-etš uhel a kunya
tiala kub-t-ik
my offering of posol to you again (for) your welfare for you to restore it yum. Hen boo-t-ik-etš in tšula t-etš tiala ti-lili.
to the father. I will pay it to you my offering of posol to you for you yourself. Tan in mee-t-ik in sil t-etš-ki uhel a kunya. Bin-in-kin ' pok I am making it my gifts to you again (for) your welfare. I am about to dry in sil t-etš ma tu buh-ul ma u lak-al
my gifts to you, may they not be affected by crumble may-they not separate u-hol in sil t-etš. tu wak-al in sil t-etš.
(as to) their heads my gifts to you. May they not crack my gifts to you. Ma tu paš-al
in sil t-etš. A in mee-t-ik in sil t-etš, May they not break my gifts to you. See my making them my gifts to you,
1 Kub-ik t-ik is equivalent to kub-t-ik.
2 nas-ik is the same as nak-s-ik.
' Literally, I am going to.
119
A MAYA WITCH STORY
yume. Ma tu lub-ul tšak-wil-ki. Bin-in-k-in pul-ik etš oh father. May not be affected by a fall
fever; I am about to place you
yoko tumu lak. Il in mee-t-ik in sil t-etš uhel
(the idol) in the new brasero. See my making them my gifts to you again a kunya. F in mee-t-ik in sil t-etš tia yol (for) your welfare. See my making them my gifts to you for the health
in pal-al. Ma u nak-tan-t-ik yah-il, ma u my children. May not trample them under foot harm, my not trample
năk-tan-t-ik keel, ma u nak-tan-t-ik tšak-wil. Ooken them under foot cold, may not trample them under foot
fever. Enter, ta šimbal a wil-ik in pal, a-kun-e in pal.
walk you see my son, cure my son.
3. A MAYA WITCH STORY
The original text was collected by Berendt in Peten in 1866. The manuscript is now in the Berendt Linguistic Collection (Br. 498. 21. M. L. 545). The text and an English translation of Be- rendt's German translation were published by Brinton (1883 and 1890). A few changes have been made and a literal translation has been added. The simple tale shows certain features which seem to be of European origin.
Hun-tul H-šib s'ook-u-bel yetel hun-tul š-tš'up ma tu-yohel-t-ah wa One man married with one woman not did he know her as
š-wai. Hun-p'e qin tu yal-ah-ti, "Hutš'e ka-p'el mut taab.” a witch. . One day he said to her, " Grind two measures of salt."
Tu huts'-ah paibe ka tu qat-ah, " Baaš tial tetš? " She ground them first when she asked him, " Why [do] you [wish it?] " Hun-p'el aqab pišaan H-šib-e ka tu yil-ah
u-hoq-ol u-yatan. One night awoke the man when he saw. she goes out . his wife. Ka tu-tša-ah u maskabe, ka tu mukul ť'ul-bel-ah tu patš ti When he took his axe, when he secretly followed her behind to
qaš. Ka qutši-ob ti tšitšan tšaqan, yan · u sas-11 the wood. When they arrived at a little pasture, there is its brightness uh. Ka tu muk-u-b-ah H-šib tu booy nohotš yaš-tše.
a moon. When he hid himself, the man, in the shade of a great seiba tree. Ka
š-tš'up tu patš waan When
tu pul-ah u noq
she threw her clothes, the woman, behind her standing
120
MAYA TEXTS
š-ma-buk tu tan uh; ka tu J'ip-ah u-Jot'el, she without covering in its face the moon; when she stripped off her skin,
kul-hi
tšem-bak: ka nak-i di kaan:
when she remained mere bones: when she arose to the sky: when
em-i tu-ka-ten, tu-yal-ah-1: " Sas'aba šta-kaan? " she descended again, when he said to her, "stretch yourself to the sky? "
Hemak ma
But
utšak u nak-al tu-ka-ten tumen tu t'oot'-al tanb. not possible her ascending again because he sprinkled salt.
FREE TRANSLATION
A man (once) married a woman. The man did not know that his wife was a witch. One day, he said to her, "Grind two meas- ures of salt." She ground them and then she asked him, "Why do you wish this?" One night he awoke and saw his wife go out. Taking his axe, he secretly followed her to the wood. They arrived at a little pasture in the bright moonlight. The man hid himself in the shadow of a great seiba tree. The woman threw her clothes behind her, standing naked in the moonlight. When she stripped off her skin she appeared mere bones. Then she arose into the sky, returning again (to the earth). Then the man said to her, "Would you reach the sky?" But she could not ascend a second time as he sprinkled salt.
4. PROPHECY OF CHILAM BALAM
This is one of the Maya prophecies which are discussed in Part III (p. 192).1 The text is given of the Chumayel version (Chilam
1 This prophecy is undoubtedly the one referred to by Cogolludo (1688, p. 199) and also in the Relación de la Ciudad de Merida, dated 1579 and signed by Gaspar Antonio Xiu among others. This Relación is reprinted in Colección de Documentos Inéditos, v. 11, p. 37-75. As Martínez Hernández has pointed out, this statement in the Merida report is so very important that I reprint it here.
"Ubo algunas provincias que nunca dieron guerra, sino que rrescibieron a los españoles de paz, en especial la provincia de Tutulriu cuya cabecera era y es el pueblo de Mani, catorce leguas de esta ciudad al sueste, donde ubo pocos años antes que los españoles viniesen a conquistar esta tierra un yndio principal, que era sacerdote, llamado Chilan-balam, que le tenian por gran profeta y adivino, y este les dizo que dentro de breve tiempo vernia de hazia donde sale el sol una jente blanca barbada, y que traerian levantada una señal como esta , ala qual no podian
121
PROPHECY OF CHILAM BALAM
Balam de Chumayel, p. 105-107), the Tizimin version (Chilam Balam de Tizimin, Gates reproduction, p. 17, 18), and the Lizana version (Lizana, 1633; ed. 1893, p. 38-39). I have added a read- ing of the Maya text as interpreted by Martínez Hernández.
The variations in the four versions should be noted, not only in the spellings but in the words themselves. The Chumayel version has frequent interpolations by the author of the copy. The trans- lation of Lizana which, in general, is that followed by Carrillo y Ancona and many others is given in Enghsh together with the Spanish text.1 I have attempted a new translation, following in the main the Martinez text. In a few cases a rendering of portions of the text into English by Martinez is given.
It will be noted that there are several passages which still remain far from clear in spite of the different authors who have worked upon them. Lizana's translation, which is very good as a free rendering, does not follow the text at all closely in several places. He has left out many words and particles.
This passage is given in order to illustrate some of the difficulties spoken of in the introduction to this section. It should be remem- bered that these Maya texts are transcribed into the system of writing Maya adopted in this work. The division into syllables is the work of the author.
llegar sus Dioses, y huyan della, y que esta jente avia de señorear la tierra, y que a los que los rrecibiesen de paz no les harian mal nynguno, y a los que les Miziesen guerra los matarian, y que los naturales de la tierra dejarian sus ydolos y adorarian un solo Dios, que ellos adoraban y avian de predicar, y les serian tributarios, e hizo tejer una manta de algodon y les dixo que de aquella suerte avia de ser el tributo que les avian de dar, y mando al señor de Many, que se llamaba Mochanriu, que ofreciese a los ydolos aquella manta para que estubiese guardada y quedase por memoria, y aquella señal de cruz y otras hizo hazer de piedra labrada y ponerlas en los patios de los templos donde pudiese ser vista de todos, y dixo que aquel era el arbol verde del mundo, e yvan aberla mucha jente por cosa nueba, y parecia que la beneraban desde entonzes, y despues quando vinieron los españoles y supieron que trayan la señal de la santa cruz, que era como la que su profeta chilam balam les avia figurado, tuvieron por cierto lo que les avia dicho, y determinaron de rrecebir a los españoles de paz y no les hazer guerra, sino ser sus amigos, como siempre lo han sido despues que poblaron estas provincias, y les ayudaron con mantenimientos e jente de guerra de servicio para conquistar e pacificar otras provincias."
1 For bibliographical notes on editions of this Prophecy, see p. 192-194.
122
MAYA TEXTS
Tizimin: u profesia Chilam Balam tiš kayom 1 kabal tien Man:
Chumayel: u profeciado de Chilam Balam de sis koyom ka-wi tien Mani:
Lizana: profecias de Chilan Kalam de sis kayon ka-wi
Martínez: u profecia
Chilam Balam tiš kayon ka-witš ti'en Mani:
Martínez:
Chilam Balam of singer Cawich Chen3 of Mani Kayom
Tiz .:
ošlahun
Ahau u-hex'i-wil
Qatun walak-wil
Chu .: ošlahun
Ahau u-hiho'-wil
Qatun-e walak-wil
Liz .: ošlahun
Ahau u-hes'i-wil
Qatun walak-wil
Mar .:
ošlahun
Ahau u-hes'i-wil Qatun walak-wil
Tozzer: In 13
Ahau its established Katun at this time
Lizana: At the end of the 13th epoch being in power
Martínez:
it may be
Tiz .:
Itza
walak-wil
tan-kahe
yum
u-tšikul hunab
Chu .: Itza
walak-wil
tan-kah-e
yum-e u-tšikul hunab
Liz .: Itza
walak-wil
tan-katš-e
yum . u-tšikul hunab
Mar .:
·Itza walak-wil tan-kah-e
yum-e u-tšikul hunab
Tozzer: the Itzas at this time in Tancah
oh Father his sign the only
Lizana: the Itzas
(and )Tancah 3
the sign of a
Martínez: ye Itzas it may be ye citizens ‘
Sirs,
Tiz .:
qu kanal u-lom
u-aom-tše
Chu .: qu kanal hu-lom
u-aom-tše
Liz .: qu kanal hu-lom
u-alom-tše
Mar .: qu kanal hu-lom
u-ahom-tše "
Tozzer:
God on high his cross
his cross of wood
Lizana: God (who is) on high (will come) the cross
Martínez: will come from heaven (to us)
the cross
Tiz .:
etsah-om
ti kah-e
u-tšebal
u-sas-hal
yoqol
Chu .: etsah-an
ti bal-kah-e u-tšebal
u-sas-hal
yoqol
Liz .: etkah-an
ti katš-e u-tšewal
u-kas-hal
yoqal
Mar .:
etsah-an ti bal-kah-e u-tšebal u-sas-hal
yoqol
Tozzer: a demonstration to the world with which day breaks
above
Lizana: will show itself to the world with which was lighted
Martinez: will be shown
to the world so that be enlightened the
1 The verb, to sing, is qai. The text is clearly kay which is translated by Martínez as a proper noun.
" There is a town of this name near Mani.
' Lizana interpolates. See his translation, p. 129.
' Martínez translates this ciudadano ó el que vivo en el centro ó medio del pueblo (Ticul, p. 164). He notes that Tancah had been destroyed with Maya- pan many years previously.
' Martínez writes, " u-ahom-tše is the tree of life, arbol de nuestra subsis- tencia and wa-om-tše is picota, horca, the cross of Jesus, his punishment."
tien Mani:
Tozzer: His prophecy
123
PROPHECY OF CHILAM BALAM
Tiz .:
kab-e
yum
d'uni
Chu .: kab-e
yum-e
utš
J'uni to
Liz .:
· kab-e
yum
D'uni
Mar .:
kab-e
yum
utš
J'uni
Tozzer: the earth, oh Father a long time ago there began
Lizana:
the earth,
there will be
Martínez: world, Sirs, for a long time there has been
Tiz .:
mok-tam-ba
J'uni
Chu .: mok-tan-ba
utš
J'uni
Liz .:
mok-tan-ba
J'uni
Mar .:
mok-t'an-ba
utš
d'uni
Tozzer: fighting with one another a long time ago there began
Lizana: a division
Martínez: political divisions
for a long time there has been
Tiz .:
sawinal
ka tal-on
ti pul tšikul
Chu .: sawinal
ka tal-on
ti pul tšikul
Liz .: kawinal 1
ka tal-om
ti pul
tšikul
Mar .:
sawinal
ka tal-on
ti pul tšikul
Tozzer:
confusion
when we came carrying the sign:
Lizana: among the wills ? when is brought
the sign (in the future)
Martínez: discord
Tiz .:
quutšmal
ah qin winik-e
yum hun-awat ' hun
Chu .: utšmal-e
ah qin-i winik-e
yum-e hun-awat hun
Liz .: utšmal
ah qin winik-e yum
hun-awat hun
Mar .:
utšmal-e ah qin winik-e
yum-e hun-awat hun
Tozzer: at another time the priest of the men the Father one quarter (of) one
Lizana: before arriving the priests, men
a quarter (and) a
Martínez: in that time
ye priests of the idols
Tiz .:
lub-i wil
u-tal
Chu .: lub-i wil
u-tal
a-wil-ik-eš mut-e
u-tip'il yetel
Liz .: lub-i wil
u-tal a-wil-k-eš mut-e
u-t'ipil yetel
Mar .: lub-i wil
u-tal a-wil-k-eš mut-e
u-tip'il yetel
Tozzer:
league so that it comes you will see fame
appearing with
Lizana: league
you will see
appearing
Martínez:
quetzal bird ‘
1 This reading of Lizana is doubtless due to the omission of the cedilla under the c making it k instead of s.
? The Spanish is voluntades.
' This is literally, one grito, a numeral suffix used to count miles and quarters of a league.
' The idea, as interpreted by Martinez, is that the quetzal will appear with the Maya cross as it is represented on the bas-reliefs at Palenque.
124
MAYA TEXTS
Tiz .:
ahom 1 wil kab hun šaman hun tăiqin
Chu .: u-aom-tše
a ho-hom kab hun šaman hun tkiqin
Liz. u-aom-tše
ahom
wil kab
hun šaman hun taqin
Mar .:
u-ahom-tše
ahom
wil kab
hun šaman hun tkiqin
Tozser: his cross of wood illuminate the earth one south one west
Lizana:
the cross
illuminate
from pole to
pole
Martinez: the Maya cross will illuminate the world in the four cardinal points.
Tiz .:
ahom
Itzamna qawil:
tal-el u-kah
Chu .:
ahom
Itzamna qawil
tal-el u-kah
Liz .:
ahuom
Itzamna qawii:
tal-el u-nh
Mar .:
ahom Itzamna qabwil:
tal-el u-kah
Tozzer:
illuminate ,Itzamna, Kabwil ';
he is coming
Lizana:
(the worship of) vain gods will cease;
he is coming
Tiz .:
a yum Itza
tal-el u-kah
u sas-kun
Chu .: ka yum Itza
tal-el u-kah
ka su-kun
Liz .:
ka yum Itzaa
tal-el u-kah
. su-kun
Mar .: ka yum Itza
tal-el u-kah
a su-kun
Tozzer:
your father, Itzas
he is coming
your brother,
Lizana:
your father, oh, Itzas
he is coming
your brother
Martínez:
they are coming
your brothers
Tiz .:
tan tun-e:
qam a-wula
ah-meš-ob
Chu .: ah tan tun-e:
qam a-wula-ob ah-meš-ob
Liz .: tan tunk:
qama a-wula
ah-u-meš-ob
Mar .:
ah tan kun-e:
qam a-wula ah-meš-ob
Tozzer:
place him ahead of others; receive your guests the bearded ones
Lizana:
oh, Tantunites;
receive your guests the bearded ones
Tiz .:
liqin
kab-ob
ah-pul-ob
tu tšikul
Chu .:
ah liqin
kab-ob · ah-pul
tu tšikul
Liz .:
liqin
kab-ob
ah-pul
tu tšikul
Mar .:
ligin
kab-ob
ah-pul
tu tšikul
Tozzer:
the east,
the villagers
the carriers
his sign
Lizana:
(of) the east
(who come) to carry
the sign (of)
1 ahom from ahal.
' Martínez has pointed out in Lizana (1633 ed. 1883, f. 4 ob) the following quotation in reference to this place in the text, "Falso Dios Ytsmat vl, donde pusieron la figura de la mano, que les servia de memoria; y dizen que alli le llevaban los muertos, y enfermos, y que alli resucitaban, y sanaban tocandolos la mano, y este era el que està en la parte del Puniente, y assi se llama y nombra Kal ul, que quiere desir, mano obradora."
125
PROPHECY OF CHILAM BALAM
Tiz .:
qu yum
Bbcn
u-t'an qu ku-tal-el
Chu .:
qu-e yum-e
uoga
u-t'an
qu ku-tal-el
Liz .:
qu-e yum Eben
u-t'an
qu ku-tal-el
Mar .:
qu-e yum
uoka
u-t'an qu ku-tal-el
Tozzer:
God the Lord
to arrange his word
God who may come
Lizana:
God
(It is) God who comes,
Tiz .:
qiknale
tal-el u-kah
u-t'an-11 u-qin
Chu .: kiknale
tel-el u-kah
u-qin
Liz .:
kiknale
tal-el qa-u-kah
u-qin
Mar .:
yiknale
tal-el u-kah
u-t'an-il u-gin
Tozzer:
in (your) company,
he is coming
(to bring) order the time
Lizana:
(he is) gentle and pious, he is coming
the new
Martínez:
to establish the day
Tiz .:
ka kuš-tal-e
ma a sah-t-ik 1
yoqol-kab-e' yum
Chu .: ka kuš-tal-e
ma a sah-t-ik
yoqol-kab-e yum-e
Liz .: ka kuš-tal-e
ma ak a sah-t-ik
yoqol-kab-e yum
Mar .: ka kuš-tal-e
ma ah sab-t-ik
yoqol-kab-e yum
Tozzer:
again living:
you do not fear him above the earth Father,
Lizana:
in our life: 3
you have nothing to fear from the earth
Martínez: of resurrection
Tiz .:
tetš
hunab qu
tš'ab-t-i koon us-tum-ba
Chu .: tetš
hunak qu
tš'ab-t-i kon uh-tun-bak
Liz .: tetš hunak qu tšab-t-i kom u-us-tun-bak
Mar .:
tetš Hunab qu tš'ab-t-ik koon us-tan-ba
Tozzer:
you the only God
created u8 good for themselves
Lizana:
you (are) the only God (who) created
us good
Tiz .:
u-t'an qu-e
yum
Chu .: u-t'an qu-e
yum-e y(etel) ah-kan-ul
Liz .: u-t'an qu-e
yum
Mar .: u-t'an qu-e
yum ah-kam-ul
ka
Tozzer: his words, God,
Father and
the caretaker (of)
our
Lizana: (are) the words of God ‘
1 Martínez suggests that this may be read, a despertar ó iluminar al mundo, He thinks the rendering given here by Lizana and by the author is more prob- able however.
? Martinez thinks that yoqol-kab is simply " the earth " for those who live in it.
' Carrillo y Ancona (1883, p. 530) translates this, "ya viene el tiempo de nuestra vida."
' Carrillo y Ancona (1883, p. 530) gives this as the translation here. Lizana omits it, probably by mistake.
126
MAYA TEXTS
Tiz .:
Chu .:
pišan hemak bin
qam u-hats okan-ti yole ti kaan
Liz .:
Mar .: pišan hemak bin
qam
u-hatš okan-ti yole ti kaan
Tozzer:
souls he who goes to receive very
true faith to heaven
Tiz .:
Chu .:
u-bin
tu-patš
hewak
u-tšun
ka
qin
winik-il.1
Liz .:
Mar .:
u-bin
tu-patš
hewak
u-tšun
ka
bin (?)
winik-il.
Tozzer:
goes
ahead
but
begins
our
day
of men.
Lizana:
Martínez: porque es que fueron los indios, en su compañia el dia de nuestra re- división, or sea cuando principiemos por la gracia division a ser hombres nuevamente.
Tiz .:
ka
wakunto u-tšikul
kanal
ka
a wakunto ka
Chu .:
ka
wakunto u-tšikul
kanal
ka
wakunto
Liz .:
ka
wakunto u-tšikul
kanal
ka
wakunto ka
Mar .:
ka
wakunto
u-tšikul
kanal
ka
wakunto ka
Tozzer:
We
extol
his sign
on high,
we
extol,
we
Lizana:
(Let) us praise
his sign
on high
(let) us praise it
by
Tiz .:
pak-te helee
ka
wakunto
u
u-aom-tše
Chu .:
yetel
ua-om-tše
Liz .:
pak-te hele
ka
wakunto
yu a-om-tšek
Mar .:
pak-te hele
ka
wakunto
ua-hom-tše
Tozzer:
see (it) now
we
extol
his
cross of wood
Lizana:
seeing and adoring it,
we
must praise
the cross:
Tiz .:
num-te tah
u-qeš-ah
oqo1
helee
u-hel-tu-patš
Chu .:
num-te tah
uqaš a
u-hoqol hele
u-hel-tu-patš
Liz .:
num-te tah
uqeš a
tšoqol
hele
u-hel-tu-patš
Mar .:
num-te tah (tak) uqeš a
wolah hele u-hel-tu-patš
Tozzer:
misery
it changed
discord now
restore
Lizana:
falsehood
in exchange
to-day will appear against
Tiz.
u-yaš
tšeel
ka
et sah-om
helel
Chu .:
u-yaš
tšeel
kab
et sah-an
helel
Liz .:
u-yah
tšeel
kab
et kah-an
hele
Mar .:
u-yaš
tšeel
kab
et sah-an
hele
Tozzer:
the first tree
of the world: a demonstration
now
Lizana:
the first tree
of the world
a demonstration
to-day (is made)
1 These words, given only in the Chumayel, are an interpolation by the copyist of the Chumayel manuscript.
PROPHECY OF CHILAM BALAM
127
Tiz .:
ti bal-kah-e la u-tšikul
hunab qu kanal
tal ome
Chu .:
ti bal-kah-e la u-tšikul
hunab qu kanal-e
Liz .:
ti bal-kal-he la u-tšiqul
hunab qu kanal
Mar .:
ti bal-kah-e la u-tšikul
hunab qu kanal
tal emel
Tozzer:
to the world: this his sign
only god on high
come, lower
Lizana:
to the world: (there is a) sign of a god on high
Tiz .:
laa
qui teš
ah-Itzaeš ka
a-qui-te
hele u-tšitš-il
Chu .:
lae
a-qui teš
ah-Itzae
ka
a-qui-te
helel u-tšíkul
Liz .:
laak a-qui teš
ah-Itzaao ka
a-qui-te
hele
u-tšiqlul
Mar .:
la a-qui teš
ah-Itzae ka
a-qui-te
hele u-tšikul
Tozzer:
all reverence you
oh, Itzas and reverence now
his sign,
Lizana:
worship it
oh, Itzas we
Tiz .:
quliqui
kanal-e
kak qui-te to
tu
hah-il
Chu .:
kanal-e
ka a-qui-te to
tu
hah-il
Liz .:
kanal
ka a-qul-te to
tu hah-ik
Mar .:
kanal-e ka
qui-te
tu hah-il
Tozzer:
reverence
on high
and
reverence
with true
Lizana:
shall reverence
with
true
Martínez:
with
all your
or with true
Tiz .:
qol-ah
ka a-qui-te
to
ka
hah-al qu-e
Chu .:
kol-ah
ka qui-te
hah-al qu
hehelae
Liz .:
kol-ah
ka a-qul-te
ka hah-al qak
Mar .:
wol-ah ka a-qui-te
ka hah-al qu-e
Tozzer:
good-will: and adore
him
our
true
God now
Lizana:
good-will:
we shall adore
our
true
God
Martínez: heart or good faith
Tiz .:
okestaba u-t'an
hunab
qu-e
Chu .:
yum-e
okestaba u-t'an
hunab
qu-e yum-e
Liz .:
okestaba u-t'an
hunab
qu-e yum
Mar .:
okestaba u-t'an
hunab
qu-e yum
Tozzer: oh, Father: receive his word
only
God
Lizana:
receive the word (of)
the true
God
Martinez:
believe
the commandments of the only God
Tiz .:
tal-i
kanal
a-wah t'an 1
ul-e kuš-kin
Chu .:
tal-i
ti
kaan
a-wah t'an be
kuš-kin
Liz .:
tal-i
ti kaan
a-wah t'an
u-e kuš-kin
Mar .:
tal-i
kaan a wah-t'an-e
kuš-kin
Tozzer:
he came
from on high the commandments:
invigorate
Lizana:
(who) comes from heaven to you speaks:
recover
1 These two words are difficult to translate. I suggest halmah-t'an, com- mandments.
128
MAYA TEXTS
Tiz .:
ta-wol-ah
Itza
ahom '
ahom
Chu .:
ka-a-wol-ah
Itzae
Liz .:
qa-a-wol-ah
Itzaa
ah bom
Mar .:
wol
ah Itzae
ah bom
Tozzer:
your good-will
Itzas
illuminate
Lizana:
your will
(and be one) of the Itzas
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