Indian Village Site and Cemetery Near Madisonville, Ohio, Part 46

Author: Hooton, Earnest Albert, 1887-1954
Publication date: 1920
Publisher: Cambridge, Mass., The Museum
Number of Pages: 939

USA > Ohio > Hamilton County > Madisonville > Indian Village Site and Cemetery Near Madisonville, Ohio > Part 46

Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).

will be enlightened

Tiz .:

wilkab-ti-ob

ok-s-ik ti yol itšil

u-yan-al

Chu .:

wilkab-ti-ob

ok-s-ik-ob ti yol-e itšil

u-yan-al

Liz .:

wilkab-ti-ob

ok-k-ik-ob ti yol itšil

u-yan-al

Mar .:

wilkab-ti-ob

ok-s-ik-ob ti yol itšil

u-yan-al

Tozzer:

the earth for them

cause to enter the spirit within its other

Lizana:

those who believe in

to come

Tiz .:

Qatun

wale yab tuba in t'an

Chu .:

Qatun-e yum-e

yoq tuba in t'an

Liz .:

Qutun

yoq tuba in t'an

Mar .:

Qatun

wale

yok tuba in t'an

Tozzer:

Katun, afterwards: believe (in) my words

Lizana:

the age:

Note

if you care (for what) I say (to you),

Tiz .:

ken

Chilam Balam ka in

sol-ah u-t'an

Chu .:

ken Chilam Balam ka in

Jo1-ah

u-t'an

Liz .:

ken Chilan Balan kan in

sol-ah u-t'an

Mar .:

ken Chilan Balam ka in sol-ah u-t'an

Tozzer:

I am Chilam Balam and I

interpreted his word

Lizana:

I charge Chilam Balam

your interpreter; I say (that which)

Tiz .:

hahal

in bin

Chu .:

habal

tu sin-il-e yoqol-kab-e yabi

in bi

Mar .:

hahal qu

tu sin-il-e yoqol-kab-e yubi

Tozzer:

the true God

among all above the earth to know

I go

Lizana:

the true God

ordered

Tiz .:

hunak

Juk ti kab.

Chu .: ·hunak Juk ti kab-e.

Liz .:

hunak ouk ti kah.

Mar .:

hunak ouk ti kah-e.

Tozzer:

many portions of the pueblo.

Lizana:

porque dello sea el mundo sabedor.

1 The text from here to the end, according to Martinez, forms the "esoteric Maya invocation at the end of the Katuns."

Liz .:

hahal qu

129

PROPHECY OF CHILAM BALAM

FREE TRANSLATION

The Prophecy of Chilam Balam, the singer of Cawich Chen of Mani. In the Katun beginning in Ahau 13, the Itzas were in Tancah at this time. Oh, Father, the sign of the only God on high is the cross, the wooden cross. This will be shown to the world so that the world will be enlightened. Oh, Father, a long time ago, there began wranglings and confusion when we came bringing the sign. At another time, the priest of the Indians arrived. From a quarter of a league away you will see fame coming with the cross lighting up all parts of the world, also Itzamna Kabwil. Your Father, oh Itzas, is coming. Your brother is coming. Place him ahead of all. Receive your guests, the bearded men, the villagers from the East, the bearers of the sign of God, the Father. The Lord is coming in your company to promulgate his command- ments. He is coming to arrange the day of resurrection. You do not fear him who is above the earth. Oh, Father, you are the only God who created us. Good are the commandments of God, the Father, the caretaker of our souls. He who accepts the true faith, goes upwards to heaven. Our time has come (?). We extol his sign above, we extol it by looking at it, we extol his cross. In ex- change for misery and discord restore the first tree of the world. Show this now to the world, the sign of the only God on high. You, oh Itzas, reverence all, reverence the one on high, reverence with true good-will and worship him, our true God. Now, oh Father, receive the commandments of the only God who came from on high. Invigorate your good-will, oh Itzas, the earth is enliglitened. The spirit enters in another Katun. Believe my message. I am Chilam Balam. I interpreted the commandments of the true God among all the places of the earth. I go to all parts of the country.

LIZANA TRANSLATION

"La interpretacion es esta muy a la letra y sentido."

"En el fin de la decima tercia edad estando en su pujanza Ytza y (la ciudad nombrada) Tancah, (que está entre Yacman y Ticha- quillo, que oy se llama Ychpaa, que es fortaleza o castillo) vendra la señal de Dios que està en las alturas, y la Cruz se manifestarà ya al mundo con la qual el orbe fue alumbrado, avrá division entre las voluntades quando esta señal sea trayda en tiempo venidero,

130

MAYA TEXTS

los hombres Sacerdotes antes de llegar una legua, y aunque un quarto de legua no mas vereis la Cruz que se os aparecerá y 08 amanecerá de Polo a Polo, cessará luego el culto de vanos dioses ya vuestro padre viene o Ytzalanos, o Tantunites ya viene un her- mano, recibid a vuestros guespedes, guespedes barbados del Oriente que vienen a traer la señal de Dios, Dios es que nos viene manso y poderoso, ya viene la nueva de nuestra vida. No teneis que temer del mundo tu eres Dios unico que nos criaste, eres Dios amigable y piadoso, ea ensalcemos su señal en alto ensalcemosla para adoraria y verla, la Cruz emos de ensalçar en oposicion de la mentira se aparece oy en contra del arbol primero del mundo, oy es hecha al mundo demonstracion, señal es esta de un Dios de las alturas, esta adorad o gente Ytzalana, adoremosla con voluntad recta adoremos al que es Dios nuestro y verdadero Dios, recibid la palabra de Dios verdadero que del cielo viene el que os habla cobrad juizio y ser los de Ytza los que creyeren seran alumbrados en la edad que está por venir mirad si os importa lo que os digo y advierto, y encargo yo vuestro interprete y maestro de credito Balam por nombre.1 Y con esto dixe lo que Dios verdadero me mando, porque dello sea el mundo sebedor."

5. CHILAM BALAM DE CHUMAYEL PASSAGE, p. 77, 78

This text is to be found in the original document (Gordon, 1913) on p. 77, 78. The translations printed here are to be found in Brinton (1882, p. 180, 181) and in Martínez Hernández (1910). This pas- sage is given to show the differences in the two translations of the same text. The original is obviously incorrect in several places, in one of which Brinton changes it to read in one way and Martinez to read in another. A second point should be noted, the difference in the translation of proper names. Martínez makes a proper name of words which are translated by Brinton. This text, there- fore, illustrates some of the difficulties met with in rendering the ancient Maya into English. For purposes of verification I have added the Spanish translation of Martínez.

1 From here to the end, the translation of Carrillo y Ancona (1883, p. 532) reads as follows: "Y con esto he acabado de decir lo que el Dios verdadero me mandó para que lo oiga el mundo."

CHILAM BALAM DE CHUMAYEL

131

Kan Ahau u-gaba Qatun utš-ki u-sth-il-ob

Brinton:

(The) 4th Ahau (was) the name (of) the Katun took place the births

Martínez: Four Ahau is called

the Katun in which were born

pawaha 1

en ? kuh u-y-ahau-ob:

Brin .: were taken possession

of the towns

by the rulers:

Mar .: the Pawah

they began the rulers of the years:

oš-(la)-hunte ti Qatun lik

u-tepal-ob lai

Brin .: (It was) the 13th

Katun in which

they ruled these

Mar .: 13 periods of the Katun thus

elapsed 3 thus

u-qaba-ob

tamuq u-tepal-ob lae.

Brin .: (were) their names

while they ruled.

Mar .: they were called

in the course of time.

Kan ahau u-qaba Qatun em-ki-ob

Brin .: (The) 4th Ahau (was) the name (of) the Katun in it they arrived

Mar .: (The) 4th Ahau (was) called the Katun in which they arrived

noh-he-mal

D'ee-mal

u gaba-ob lae. as they are called.

Brin .: the great arrival

the less arrival

Mar .: the great descent,

the small descent, they were called thus.

Oš la hunte ti Qatun lik u-tepal-ob lik u-

Brin .: (It was) the 13th

Katun in which they ruled in which

Mar .: 13 periods of the Katun thus

elapsed thus

qaba-tik-ob til

walak u-kut-ob lae ‘ ošlahun

Brin .: they took names at that time

while they resided

here in the 13th

Mar .: they were called at that time they took root

13 periods

kut hi

u-kut-ob lae.

Brin .: the residence was continued they resided here.

Mar .: lasted their permanency.

Kan

Ahau u-Qatun-il utš-ki

u-kašan-tik-ob

Brin .: (The) 4th

Ahau

Katun

(then) took place

the search

Mar .: In the 4th Ahau Katun

it happened

that they found

Brinton writes this patš-ah u kah. -

? Martínez changes this to em-kutš.

' In several places Martínez has translated tepalob in two ways. In the translation line by line he translates the word as gobernaron whereas in his version given as a whole he translates it as transcurrieron. In his line by line translation this sentence reads, Trece periódos del katun, así gobernaron; así se llamaron mientras gobernaron. The Martinez translation given here follows that given by him on p. 35-38 (1910).

" This word is crossed out in the original MS.

132

MAYA TEXTS

u-Chich'een Itzae. TH us-kinnabi makoll-ti-ob Brin .: for Chichen Itza. At that time they were improved marvelously Mar .: Chichen Itza. There was modified their religion

tumen u-yum-oobe: kan ouk

luq-ki-ob

Brin .: by

the fathers: in four divisions

they went forth

Mar .: by their Lords: four tribes set out

kan-sukul-kab

u qaba-ob.

Liqui ti liqin

Brin .: the four territories

which were called.

From the east of

Mar .: Cantsuculcabes called.

From the east side

Qin-kolah-peten bini

hun ouki. Kul šaman

Brin .: Kin Cola Peten

came torth

one division. From the north of

Mar .: to Kin Cola Peten went

one tribe. To the sacred north

nakok-ob hoq

hun Juk[k ]i.

Brin .: Nacocob

came forth one division.

Mar .: ascending set out

one tribe.

He iš

hoqi hun ouki-e hol-tun

Suyuua

Brin .: Came forth one division (from the) gate of

Zuyuua

Mar .: This other set out

one tribe (from the) entrance of Zuyuah

ti tšiqin.

Hoqi hun ou[k]ki-e kan heq

Brin .: to the west.

Came forth one division

from Can hek

Mar .: to the west.

Went

one tribe to the place of the four

uiɔ,

bolonte uio u-qaba u-luumil lae.

Brin .: the mountains, the nine mountains (as) is called the land.

Mar .: hills, that of the nine hills was called their land.

Kan Ahau u-Qatun-il utš-ki

u-payal-ob

Brin .: (The) 4th Ahau Katun

then took place

the calling together

Mar .: (The) 4th Ahau Katun

it happened that they were called

tu kan-Juk-[k]il-ob kan-Juk-kul-kab u-qaba-ob. K

Brin .: of the four divisions, the four territories as they were called.

Mar .: the Cantsuciles the Cantsuculcabes called. When

emi-ob ti

yum-tal-ob.]1

Brin .:

Mar .: they arrived there (they were received) as Lords.

Ka emi-ob tu Chich'een Itzae, ah Itza tun u-qaba-ob. Brin .: And they arrived at Chichen Itza, men of Itze they were called. Mar .: When they arrived at Chichen Itza, the Itzas they were called.

1 The words within the braces are omitted in the Berendt copy of the MS. which was used by Brinton.

CHILAM BALAM DE CHUMAYEL

133

Ošlahunte ti Brin .: [It was the] 13th

Qatun lik

u-tepal-ob-i ka

Katun in which

they ruled then

Mar .: Thirteen periods of the

Katun thus elapsed Hun nak keeli ka

oki

u-qeban-t'an-ob-1 tumen by the plottings

Hunnac Ceel and

Mar .: took place

the treachery of

Hunac Ceel and

paši (paš-ki)

u-kab-ob.

Ka bini-ob

tan

Brin .: were destroyed

the territories.

Then they went in the midst of And they went to the wilderness

yol-tše tan

Šuluk-mul u-qaba. Kan Ahau

Brin .: the forests

in the midst of Xuluc mul so called.

(The) 4th Ahau

Mar .: forest

to a place

Xuluc mul called.

In the four Ahau

u-Qatun-il utš-ki

yawat pišan-ob-i.

Brin .: Katun

(then) took place singing

for their happiness.

Mar .: Katun took place

the cries of the blessed.

Ošlahunte ti

Qatun lik u-tepal-ob-i yetel

Brin .: (It was the) 13th Katum in which they governed and (had)

Mar .: Thirteen periods of the

Katum thus elapsed with

u-numya-ob-i. Wašak

Ahau u-Qatun-il utš-ki

Brin .: heavy labor.

The 8th Ahau Katun thus it took place (that)

Mar .: their exile. In the eight Ahau Katun thus it took place

yulel-ob

yala-ob ah Itza u-qaba-ob

Brin .: there arrived the remainder of the Itza men as they were called;

Mar .: arrived the remainder of the Itza men so called

ul-ob

tii ka walak u-tepal-ob

Brin .: then

they arrived;

and about that time

they governed they took root

Chakanputune.

Ošlahun

Ahau u-Qatun-il u-heo'-k-ob

Brin .: Chakanputun.

In the 13th Ahau Katun

founded

Mar .: at Chakanputun.

In the thirteen Ahau

Katun they founded

kah

Mayapan

Maya

winik u-gaba-ob.

Brin .: the city of

Mayapan the Maya

men those called.

Mar .: the pueblo of

Mayapan Maya

men they were called.

Wašak

Ahau paš-ki

u-cab-ob-i ka

Brin .: (In the) 8th

Ahau

were destroyed

the towns then

Mar .: (In the) eight

Ahau

were abandoned

the towns and'

wektšabi 1

ti peten

tulakal. Wak Qatun-i Brin .: they were driven out of the province wholly. (In the) 6th Katun Mar .: they disappeared

from the region whole. (In the) six Katun

1 The original text has wek tša hi. Brinton has wak tia bi.

and

Brin .: were introduced

Mar .: was abandoned their towns.

Mar .: as soon as they arrived

134

MAYA TEXTS

paš-ki-ob ka hawi u Maya qaba-ob.

Brin .: they were destroyed and it was ended with Maya those called.

Mar .: they were dispersed and they ceased Maya calling themselves

Buluk

Ahau u-qaba u-Qatun-il hau-ki

Brin .: (It was the) 11th

Ahau

Katun. in which it ended

Mar .: In the eleven

Ahau

Katun they ceased

u-Maya

gaba-ob.

Maya winik-ob Christiano

Brin .: with Mayas

those called.

The Maya

men

Christians

Mar .: Maya

calling themselves. Maya

Indians Christians

u-qaba-ob tulakal u-kutš-kabal

soma San Pedro

Brin .: were called

all came under control

of Saint Peter

Mar .: they called (now) all

those of the province, sons of Saint Peter

yetel Rey

ah-tepal-e.

Brin .: and the king

the rulers.

Mar .: and the king

his Majesty.

MARTÍNEZ TRANSLATION

"El cuarto ahau se denomina el katun en que nacieron los Pauah. Comenzaron los regentes de los años. Trece períodos del katun; así transcurrieron; 1 así fueron designados en su transcurso. El cuarto ahau se llama el katun en que llegaron: la gran bajada, la pequeña bajada, así fueron designadas. Trece períodos del katun; así transcurrieron; así fueron designados, allí se radicaron; trece períodos duró su permanencia. En el katun cuarto ahau sucedió que hallaron Chichén Itzá. Allí fué compuesto lo divino en ellos por sus señores. Cuatro tribus salieron llamadas 'cantzuculcabes.' La tribu de lado oriente se dirigió á Kin-colah-petén. Al sagrado norte, ascendiendo, salió una tribu. Esta otra tribu salió de la entrada de Zuyuah al poniente. Una tribu salió hacia el lugar de los cuatro cerros. La de los nueve cerros se llama la tierra de ellos. En el katun cuarto ahau sucedió que fueron llamados los cantzuciles, apellidados cantzuculcabes. Cuando llegaron fueron aceptados como señores de la tierra. Cuando llegaron á Chichén Itzá, se llamaron Itzaes. Trece períodos del katun, así transcurrieron y tuvo lugar la traición de Hunac-Ceel. Y fueron abandonados sus pueblos, y fueron á los bosques desiertos á un lugar llamado Xuluc-mul. En

1 It has already been noted that the translation given by Martinez when he is translating line by line differs in several places from the translation he gives as a whole. The latter is more free in several places.

135

CHILAM BALAM DE CHUMAYEL

el katun cuarto ahau tuvo lugar el llanto de los bienventurados. Trece períodos del katun transcurrieron, inclusive el período de sus padecimientos. En el katun octavo ahau llegaron los llamados restos de los Itza: luego que llegaron se radicaron en Chakanputun. En el katun trece ahau fundaron el pueblo de Mayapan; se llama- ron mayas. En el octavo ahau fueron abandonadas las poblaciones y se esparcieron por toda la región. En el sexto katun fueron dis- persos y dejaron de llamarse mayas. En el katun once ahau cesaron de llamarse mayas. Indios mayas cristianos se llaman hoy todos los de la provincia, hijos de San Pedro y de S. M., el Rey de España."

PART III AN APPRAISEMENT OF WORKS RELATING TO THE MAYA LANGUAGE

INTRODUCTION

In the Bibliography (Part IV) there are listed over 700 different works, not including second editions, on or in the Maya language or referring to it in some way. It should be understood that the language in question is that dialect spoken in the peninsula of Yucatan and not the Maya linguistic stock which covers a far more extended area.

The large number of books and manuscripts dating from the earliest days of the Conquest and continuing down to the present time indicates the interest taken in this field.

This Appraisement of the works mentioned in the Bibliography, it is hoped, will serve as an aid to those who desire some idea of the relative value of the works listed under the various headings.

HISTORY OF MAYA LINGUISTIC RESEARCH

WRITERS OF THE XVI, XVII, XVIII CENTURIES. The history of early research in the Maya language centers around the names of nearly all the authors of the Church who were in Yucatan in the XVI, XVII, and XVIII centuries. According to instructions from the Holy See each priest was to learn the language of the country and was to teach and to preach to the natives in their own languages.1 The priests saw at once that a phonetic transcription of the lan- guages was necessary. They accomplished this with no small suc- cess so that books are found written in the native languages but with Spanish characters soon after the appearance of the first white men. In fact, the first books printed in America were trans-

1 See Gomez de Parada, 1722. The titles of all books referred to by author and date are given in full in Part iv.

159

140

APPRAISEMENT OF WORKS

lations of the Catechism and sermons in the Nahuatl language of Mexico.

Landa (1864, p. 94), the second Bishop of Yucatan,1 writing be- tween 1561 and 1566, states that priests were sent to Yucatan from Guatemala and from Mexico and that they established themselves at Campeche, founded in 1541, and at Merida, founded one year later, under the protection of the Adelantado and of his son, both called Francisco de Montejo. A monastery was built at Merida and the priests occupied themselves with learning the Maya language which was difficult. Juan de Herrera was probably the first teacher of Maya written in the Spanish characters .?

Villalpando is the first Maya scholar as well as the first author of works in Maya. Landa writes "El que mas supo fue fray Luis de Villalpando que començo a saberla por señas y pedrezuelas y la reduxo a alguna manera de arte y escrivio una doctrina christiana de aquella lengua." 3

Starting with Villalpando, "el proto-linguista Maya," " there is a constant succession of priests, both Spanish and native born, who

1 Carrillo y Ancona (1892-95, p. 318) writes in this connection, "El IUmo Sr. Landa es en realidad el quinto Obispo de Yucatan, y si suele contarse le como segundo, es solo con respecto á la segunda época de la historia de esta Diócesis."

" Cogolludo (1688, lib. v, cap. v) writes in this connection, " Fray Iuan de Herrera, aunque Lego, era muy habil, sabia escribir bien, cantar canto llano, y organo, y aprendiendo la lengua, se ocupaba en enseñar la Doctrina Cristiana à los Indios, y en especial à los niños. Para poder mejor lograr su deseo en estos exer- cicios, puso forma de Escuela, donde acudian todos los muchachos, dandolos sus padres con mucho gusto y voluntad, aprehendian las Oraciones, y a muchos enseñò a leer, escribir, y cantar."

3 Garcia Cubas (1888-91, v. 1, p. xv) speaks of Villalpando in the following words: "En 1546 llegaron directamente de España á la península algunos religi- osas franciscanos con el P. Fr. Luis de Villalpando, a fin de afianzar la conquista por medio de la persuasiva y pacífica predicación evangélica."

Lizana (1633, ed. 1893, p. 47 ob.) writes in describing Villalpando, " A lo qual le ayudaban con gran cuidado sus compañeros Fray Melchor de Benavente, y Fray Angel Maldonado, que eran Sacerdotes, y Fray Juan de Herrera Lego de la P10- vincia de los Angeles enseñaba la doctrina Christiana a los Indios, y en particular a los niños, poniendoles escuela, y enseñandoles a leer, escribir, y cantar canto lano, y organo, que todo esto sabia el santo baron Lego, Fr. Juan, aunque su estado era de Lego, y con tan santos, y solicitos trabajadores, etc."

‘ Carrillo y Ancona (1870; ed. 1872, p. 148) writes, "Villalpando, pues, debia ser y fué en realidad, como vamos a ver, el proto-linguista maya, esto es, el que

141

HISTORY OF MAYA LINGUISTIC RESEARCH

devoted themselves to the study of the Maya language, writing grammars, collecting vocabularies, and translating the Doctrina into Maya in addition to writing sermons in the native language.1

After Villalpando the first author of importance is Bishop Diego de Landa whose work entitled Relación de las cosas de Yucatan, written between 1561 and 1566, has contributed more to Maya research than any other single book. From this a start was made in deciphering the Maya hieroglyphic writing. Little is known regarding the linguistic work of Landa. He was probably the first to open a school for teaching Maya to the priests in the Monastery of San Antonio at Izamal. Cogolludo (1688, lib. v, cap. xiv) writes "El que mas presto, y con mayor perfeccion la supo, fue el bendito Padre Fr. Diego de Landa, de quien se dize (no sin admiracion) que à pocos dias la hablada, y predicaba, como si fuera su lengua nativa."

Solana, who was in Yucatan from 1560 to his death in 1600, is the author of the first dictionary (1580) which has come down to us. Ciudad Real, who died in 1617, is famous for his Gran Calepino in six volumes on which he was at work for 40 years.

Gaspar Antonio Xiu, Sanchez de Aguilar and Carlos Mena are some of the natives of Yucatan who are authors of works in the Maya language .?

aparece el primero al frente de los que estudian el idioma yucateco, y al frente del catálogo de los escritores que cuenta la civilizacion en este mismo idioma."

Torquemada, cited by Cogolludo (1688, lib. vi., cap. xii) writes "Que por ser (el P. Villalpando) el primero que supo la lengua destos naturales, y que la predicò con exemplo de essencial Religioso, es digno de eterna memoria."

The importance of Villalpando is shown by the fact that he is the only author on Maya mentioned by Sobron (1875).

1 For excellent accounts of these authorities and their work, see Carrillo y Ancona (1870; ed. 1872).

? Carrillo y Ancona (1870; ed. 1872, p. 167-168) gives an interesting ac- count of another author of about this time. He writes, "El celebre Fr. Ber- nardino de Valladolid . . . vino a Yucatan siendo aun mas joven, por el año de 1634, y su aficion al estudio de la lengua maya era como un delirio, una verdadera pasion. Allá por los años de 1641 6 1642, se celebraron. unas funciones literarias 6 actos en el convento mayor de San Francisco de esta ciudad de Mérida, pues siguiendo el uso laudable de las universidades y colegios de Europa, ya de algunos años atras acostumbraba celebrarse aquellas funciones en Yucatan en las cátedras de los PP. franciscanos. Por aquella ocasion, pues, Fr. Bernardino, ya tan dis- tinguido y profundo escolar, como perfecto gramático y orador del idioma indígena de su nueva patria, con anuencia del superior de la orden, el R. P. Fr. Antonio Ramirez; y del profesor de lengua yucateca, el P. Fr. Diego Perez, de Mérida,

142

APPRAISEMENT OF WORKS

Padres Coronel, San Buenaventura and Beltran de Santa Rosa should be mentioned for their excellent work on the Maya gram- mar.1 Notice should also be made of the unknown authors of the Motul and San Francisco dictionaries. The work of this early time has hardly been equalled either in quantity or, in some re- spects, we may add, in quality.

One other writer of these early centuries deserves special men- tion, Andrés de Avendaño. He is the author of a most important Relación (1696) which is fortunately extant. The list of his linguis- tic works is a long one. These have all disappeared. I pass over the names of many others of the early writers on Maya subjects whose works are listed in the Bibliography. Mention is made of these early efforts under the discussion of the Maya grammars, vocabularies, sermons, the Catechism, etc. A glance at the list of works which are now known only by name (p. 151) shows the fertility of Maya research in the XVI, XVII, and XVIII centuries.

There follows a note on the most important modern authors in the field of Maya linguistics with a short account of their work. A detailed list of their manuscripts and books will be found in the Bibliography.

PADRE JOAQUIN RUZ. He was born in Merida in 1785 and died in 1855. He was the first modern author of works on Maya. He was a Franciscan and the most fertile writer on Maya subjects.

concibió y ejecutó el pensamiento feliz de sostener un acto literario en lengua maya, realzando así el grande mérito que en ella con su continuo estudio habia encontrado. Ademas, al par de las tésis literario-teológicas que sostuvo el célebre actuante, puso una muy notable para la filologia, reducida a proponer: que el languaje ó texto bíblico podia vertirse en toda su exactitud característica al idioma maya, de modo que los lugares difíciles de las Sagradas Escrituras podian declararse á la letra en esta lengua.

Al principiar una funcion tan extraordinaria y notable como esta, y á que en pos de los hombres de letras fué atraida una gran multitud, así por la singularidad del caso, como por la facilidad de su inteligencia, pues el idioma maya es vulgar entre todas las clases sociales del país, Fr. Bernardino se presenta con las entereza y la modestia de un verdadero sabio, y pronuncia un discurso brillante y sólido (ilástima que no se hubiese conservado!) original, lleno de propiedad y belleza, en idioma yucateco.

Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.

Indian Village Site and Cemetery Near Madisonville, Ohio, Part 46

Author: Hooton, Earnest Albert, 1887-1954 Publication date: 1920 Publisher: Cambridge, Mass., The Museum Number of Pages: 939

Author: Hooton, Earnest Albert, 1887-1954
Publication date: 1920
Publisher: Cambridge, Mass., The Museum
Number of Pages: 939