USA > Ohio > Hamilton County > Madisonville > Indian Village Site and Cemetery Near Madisonville, Ohio > Part 52
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At about the same time Acevedo, who was in Yucatan from 1592 to 1624, wrote his Instrucciones catequísticas (§ 2) in Maya. This is missing. The Doctrina of Coronel (1620a) is the first which has come down to us. His larger work Discursos Predicables (1620b) is also known, three copies of which are said to be in existence, one owned by Gates, another in Puebla, and the third is the Pinart-Pilling copy. Coronel (§ 2) is also the author of a second catechism and, according to Juan de San Antonio in his Bibliotheca Franciscana, this is more complete than that of 1620a. The manuscript is supposed to be in the library of the Colegio de San Buenaventura in Seville.
XVIII CENTURY. The Doctrina of Beltran (1740) seems to have been very popular as it has had several editions, the last of which was in 1895. No copy of the first edition is known. Juan Martínez owns the only known copy of the edition of 1816, a product of the first printing press in Yucatan. Gates owns a Doctrina in manuscript (Anon. 7) of this century.
XIX CENTURY. Ruz made translations of the following works: a Catechism of Abad Fleuri (Ruz 1822), one by Ripalda (1847), which was issued in another edition by Charencey (1892a), an ex- planation of the Doctrina by Placido Rico (Ruz 1847a), and an- other edition of the Catechism (1851). Mention is also made by Carrillo y Ancona of still another Catechism by Ruz (2). Fletcher (1865a) was probably the author of a translation of the Catechism of the Methodist Church.1 There is a Doctrina by Audomaro Molina (1905) and one in the dialect of Peten (Anon. 6 in B. L. C. No. 42-10, B. L. C.).
Los SACRAMENTOS. Parts of the Catechism have frequently been translated into Maya. The Sacramentos have been translated by Valladolid (§ 1) in a manuscript of the XVII century which is
1 Brinton (1900) gives the author as Richard Fletcher. No author's name appears on the title page but on the Berendt copy that of Richard Fletcher is written in. Brasseur de Bourbourg (1871, p. 81) and Viñaza (1892, § 551) give the author as Henderson. Carrillo y Ancona (2) definitely establishes the fact that Fletcher was the author of this and other works ascribed by some to Henderson.
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missing. He gave the Latin and Maya text. San Buenaventura (1684, fol. 39-410b.) gives the Forma administrandi infirmis Sacra- mentum Eucharistiae. Gates owns a manuscript of the Pasion domini (Anon. 20) dating from the end of the XVIII century. Ruz (1846) in his Manual Romano gives the Sacramentos. This has been republished in part by Brasseur de Bourbourg (1869-70, v. 2, p. 121-122).
EL VIÁTICO. This is given in Maya in several places in the Berendt Linguistic Collection, Nos. 42-12 (Anon. 11), 42-15 (Anon. 18), 42-17 (Anon. 17), as well as in Anon (1897).
VIA SACRA. This is translated by Ruz (1849) from the Spanish of Jose de Herrera Villavicencio. Nolasco de los Reyes (1869) also translates the Via Sacra which was reissued by Madier (1875).1 The manuscript in the Berendt Linguistic Collection, No. 42-17, should be noted in this connection (Anon, 17).
ACTO DE CONTRICIÓN. This is given in Maya by Carrillo y Ancona (1866; ed. 1883, p. 565). It is also to be found in the Berendt Linguistic Collection, No. 42-14 (Anon, 1).
CONFESIÓN. This is given in Maya in an anonymous manu- script (Anon, 1803) collected in Campeche by Berendt (B. L. C. No. 26). I saw the Confesión in Maya in Merida in 1904 (Anon, 9). This may be the same work as Baeza (1883)2 although the titles are slightly different. Coronel (§ 3) is mentioned as having written a Confesionario and instructions for new priests.
ACTOS DE FE. These were translated into Maya by Acosta (1851).3
ADMINISTRATION OF THE MASS. This is given in Maya" by Ruz (1835) from the Spanish of Luiz Lanzi.
TRINITATE DEI. This is shown in Maya in an incomplete man- uscript owned by Gates (Anon, 23).
1 See Carrillo y Ancona (1870; ed. 1872, p. 189-190).
? Wilkinson (Anon, 1883) gives a Doctrina which is probably the same as that of Baeza.
3 Carrillo y Ancona (1870; ed. 1872, p. 189) in speaking of this work, writes, "No hemos podido conseguir ningun manuscrito del Sr. presditero D. José Antonio Acosta; pero sabemos con certeza que dejó varios, y entre ellos algunas colecciones ó sermonarios."
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THE BIBLE
LORD'S PRAYER. In addition to more general works in which prayers are given, the Lord's Prayer is to be found in several dif- ferent versions in many places. Hervás y Panduro (1787, p. 115- 116) gives it and his version is followed by Adelung (1806-17, v. 3, part 3, p. 20-21). Norman (1843, p. 68, note), Auer (1844 47, part 2, p. 571), and Anon (1860) give the same prayer. Brasseur de Bourbourg (1864, p. 478-479) gives it with the Creed after the ver- sion by Ruz. Galindo (1832) also gives the prayer and Creed. Berendt (1869, p. 8), Naphegyi (1869, p. 310-311), Marietti (1870, p. 281), de Rosny (1875, p. 83-85; ed. 1904, p. 116-119), and Bancroft (1874-76, v. 3, p. 776) all print the Lord's Prayer in Maya. Carrillo y Ancona (1880) gives the Maya of two prayers. Anon. (1891) probably has the Lord's Prayer in Maya.
THE BIBLE
ST. LUKE. The translations into Maya of parts of the Bible are all comparatively late works. Ruz (1) made a translation of Chapters 5, 11, 15 and 23 of the Gospel of St. Luke. This manu- script, in the handwriting of Ruz with many corrections by him, was in the library of Bishop Carrillo y Ancona (1870; ed. 1872 p. 177) in Merida. Ruz (3) is a second edition of the translation with a few changes in writing the Maya.
The historical catalogue of the books of the British and Foreign Bible Society of London states that as early as 1833 the Committee of the Society had heard that a version of St. Luke in Maya was being prepared in Central America and some years later they re- ceived the manuscript which was published in a tentative edition in 1862 (?) with no author's name given. John Kingdon arrived in Belize, British Honduras, in 1845 from Jamaica as a missionary of the British Missionary Society. It is probable that he was the author of this edition (Kingdon, 1862), as it was published on the request of the Bishop of Kingston, Jamaica. He may or may not have used the translation of Ruz.1 According to the records of
1 Brinton (1882, p. 41) states definitely that Kingdon obtained a copy of the Ruz MS. which he printed with no acknowledgment of the author. There is a great deal of confusion regarding the authorship of several of these trans- lations of the Bible. Kingdon and Henderson were Baptist missionaries at Belize and Fletcher was a Methodist missionary at Corozal, British Honduras. For the work of Henderson and Kingdon, see Crowe, 1850.
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the British and Foreign Bible Society, Kingdon completed an edition of the Gospels and the Acts in Maya. This would seem to show that his own translation of St. Luke may have been sent to London to be printed rather than the pirated text of Ruz.
The complete Gospel of St. Luke was published by the Bible Society in 1865 with no name but probably under the same au- thority as the tentative edition of 1862 (Kingdon, 1865). Hender- son (1870) corrected this text and brought out another edition under the imprint of the Baptist Bible Translation Society of London. Henderson also made a translation of the Book of Genesis (§ 1) and the Psalms (§ 2) according to Berendt (1867).
Chapter 6, verses 27-34 of St. Luke have been published by Bagster (1848-51, p. 386; ed. 1860, p. 468).
ST. JOHN. Fletcher (1868), a missionary at Corozal, British Honduras, brought out a tentative edition of the Gospel of St. John translated into Maya. This was published by the British and Foreign Bible Society as well as the final edition (Fletcher, 1869).1 The latter was printed at Cambridge, England.
Chapter 3, verse 16, of St. John has been published by the Ameri- can Bible Society (1876, p. 39), British and Foreign Bible Society (1, p. 30; 2d ed. 1878, p. 28) and by the Pennsylvania Bible Society, (1, p. 39: 2, p. 28).
ST. MATTHEW AND ST. MARK. Fletcher (1900: 1900a) was also the translator of the Gospels of St. Matthew and St. Mark brought out by the same Society. These translations were probably made at the same time as that of St. John. There seems to be another translation of St. Mark which I cannot identify (Anon, 12).
SERMONS
Not only were the Spanish priests active in spreading the Gospel by means of translations of the Catechism into Maya but again and again one reads that the Spanish missionaries were commanded
1 Brinton (1900, p. 213) makes Alexander Henderson a joint author of this work. This is probably incorrect as Henderson belonged to another denomi- nation. There seems to have been a definitive edition St. John published in 1868 as well as in 1869, according to a record kindly furnished me by the Reverend R. Kilgour, D.D., Librarian of the British and Foreign Bible Society of London. I am also indebted to him for other information concerning the works of these Protestant missionaries. See also Carrillo y Ancona (2).
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SERMONS
to learn the languages of the country and to preach in these lan- guages. There are, therefore, references to a large number of ser- mons written in Maya. The greater part of these are in manuscript although several collections of them have been published.
XVI CENTURY. Mention has already been made of the volu- minous writings on Maya vocabularies of Ciudad Real. He was the greatest master of Latin in Yucatan in the XVI century. His sermons in Maya (Ciudad Real, § 4) are considered by the early authorities to have been models of excellence. They are unfor- tunately missing. Solana (§ 1) is another Padre of this century who wrote sermons. Torralva (§ 1) who was in Yucatan from 1573 to 1624 also was the author of a collection of religious treatises in Maya. The copy of a draft of a sermon (Anon, 4, copy in B. L. C. No. 42-4), supposedly written by the author of the Motul Dic- tionary, is to be noted. Anon (30) should be mentioned here as it is probably the same manuscript as the preceding one.1
XVII CENTURY. Among the writers of this century who were the authors of sermons in Maya, mention should be made of Coronel (1620b), Rincon 2 (§ 1), Mena (§ 1), and Valladolid (§ 2), a native of Yucatan, born in 1617 and dying in 1652. The sermons of the last three writers are missing.
XVIII CENTURY. Writers of discourses of this century include Beltran (1740a, copy in B. L. C. No. 21), Dominguez y Argaiz 1758) 3 and a collection of sermons in manuscript (Anon, 22, in B. L. C. No. 47). Mention should also be made here of a second
1 These are probably the two sermons mentioned by LePlongeon in a letter, dated September 26, 1884, to J. R. Bartlett, then Librarian of the John Carter Brown Library. This was written when he returned the Motul Dictionary which he had borrowed to copy. He writes, " Also the two sermons on Maya language which I likewise have copied. One is on Trinity, the Reverend, I am afraid, tried to explain to his hearers what he himself did not understand very clearly for he seems to have become confused, repeating the same thing over and over again. . The other is on the faith in the teachings of the Holy Catholic Church."
? Cogolludo (1688, lib. 12, cap. xi) writes as follows, “ El R. P. Fr. Antonio del Rincon . . . fue Predicador de Españoles, y muy gran lengua de los naturales, en la cual escribiò algunos Sermones, que han aprovechado à otros Ministros."
' A copy of this together with Carvajal (1) and Anon 22 are in Berendt 1868a.
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collection of sermons in manuscript belonging to Mr. Gates (Anon 21).
XIX CENTURY. Carvajal (1) has left a manuscript sermon in Maya.1 Carvajal, (§ 2) also made a collection of proverbs in Maya which has disappeared. These date from the early XIX century. There is a manuscript volume of discourses from Teabo owned by Mr. Gates dating from about 1865 to 1884. Toward the middle of the century Ruz (1846-50) has a collection of four volumes of sermons in Maya.2 These are of little real worth as Maya texts. Vela (1848) gives a translation of a sermon by Bishop Guerra. Vela (1848a) also addresses the Indios sublevados in a religious letter in the native language. Fletcher (1865) is probably the author of a short sermon for every day of the week.' Vales (1870) translated into Maya a pastoral sermon of Bishop Gala giving the Spanish and Maya texts. Carrillo y Ancona had the manuscript of two sermons in Maya (Anon, 1871) which were copied by Berendt (B. L. C. No. 44-10).
SECULAR TEXTS
There is a large mass of secular texts in Maya some of which go back to very early Spanish times. It should be remembered that much of the material contained in the Books of Chilam Balam might be considered as secular rather than religious in nature. Reference is here made, however, to purely historical, legal, and political papers.
CRÓNICA DE CHICXULUB.4 This manuscript, dating from the middle of the XVI century, is also called the Nakuk Pech Manu-
1 This is probably the one referred to by Carrillo y Ancona (1870; ed. 1872, p. 189). He writes: "Así el Sr. presbitero D. Francisco Carvajal, que floreció en este siglo, escribió en yucateco muchos y muy buenos discursos y sermones, que sin haberse dado á la prensa, los usan los instructores de indios. Varias veces hemos escu chado un elocuente sermon de viernes santo, de que el anciano Dr. D. Tomás D. Quintana, que conoció y trató intimamente al P. Carvajal nos testificó ser el MS. obra inédita de este que fué gran orador de la lengua Maya."
? Pinart (1883, No. 598) mentions three volumes.
3 Brinton (1900) in his Catalogue of the Berendt Collection gives the author of this work as Richard Fletcher. Brasseur de Bourbourg (1871, p. 81) and Viñaza (1892, p. 552) have Alexander Henderson as the author.
' The original name of this town was Chacxulubchen.
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SECULAR TEXTS
script, as it deals with the Pech family as well as with the survey of the town. It is a quarto of 26 pages and should still be in exist- ence in the village from which it takes its name. A copy, which is full of errors, was rediscovered by Martinez in 1907. This is owned by José Rafael de Regil of Merida. There is a Gates reproduction of the copy. Berendt (1868d, v. 2, p. 47-86, in B. L. C. No. 43-4) copied portions of this manuscript. Avila (1864) translated the whole document into Spanish. Brasseur de Bourbourg (1869- 70, v. 2, p. 110-120) has published the Maya and a French trans- lation of the first five pages of the original together with some other material of the Pech family.1
Brinton (1882, p. 187-259) describes the manuscript and gives the text and translation of the first document using Avila's Spanish version to some extent. Charencey (1891) gives a French transla- tion of Brinton. Brinton (1882a, p. 167, note) refers again to the manuscript. Berendt (1868d, v. 2, p. 47-86 in B. L. C. No. 43-4) as noted above, made a copy of the manuscript in Yucatan and later he evidently compared his copy with that of Brasseur de Bourbourg and also with that of Avila and Brinton. Perez (2, p. 201-258, in B. L. C. No. 50-35) also gives the document. Fiske (1892, v. 1, p. 138) refers to the manuscript and Juan Molina (1897, p. 467-468) gives a paragraph from this latter document with translation. Martínez (1918a) has a paper in manuscript on the chronicle. He found a duplicate manuscript by Ah Naum Pech who is mentioned by Nakuk Pech. The manuscript is practically identical with that of Nakuk Pech.
LEGAL DOCUMENTS. The most important of these non-religious items consist of legal papers. The earliest of these, so far reported, is that dated 1542 (Anon, 1542) still preserved according to Brinton. Next in point of time is a collection of legal documents owned by Gates, the first paper of which is dated 1571 (Anon, 8).
Xiu Chronicles or Libro de Probanzas. These date from 1608 to 1817. They are owned by the Peabody Museum and they have been reproduced both by Mr. Gates and by Mr. Bowditch. The Bowditch reproduction has an introduction by Miss Adela C. Breton. This manuscript is probably to be identified as the Ticul Manuscript or the Crónica de Oxkutzcab and is the one probably
1 See Brinton, 1882, p. 191-192.
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referred to by an anonymous writer in the Registro Yucateco (1845-49, v. 1, p. 360).1 This manuscript should be distinguished from the Chilam Balam de Oxkutzcab. This collection contains petitions and evidences and decrees certifying the lordship of the heads of the Xiu family established near Oxkutzcab. The Maya documents are often followed by the substance of the petition given in Spanish. There is also a good map of the region in the vicinity of Ticul and and a genealogical tree of the Xiu family which is published opposite entry No. 472 in the catalogue of Wilkinson (1915). There is an important page containing data useful in the correlation of Maya and Christian chronology. This page has been reproduced and discussed by Morley (1920, p. 470 etc.). Gates (1920a) gives a translation of the same page with notes upon it in Morley (1920, p. 507-509). Parts of the manuscript have been copied by Miss Breton and translated by Martínez Hernández (1920).
Titulos de Ebtun. These compose the largest collection of legal documents, dating from about 1638 to 1829. They have been re- produced by Gates.
Libro de los Cocomes or the Libro de Cacalchen. This is probably the most interesting series of legal manuscripts from a linguistic point of view. This collection of documents is owned by Gates and dates from 1646 to 1826. It has been reproduced by him. The first 34 leaves contain wills in Maya. The second section is of 41 paragraphs, the first leaf missing, of regulations for the govern- ment of the town. It is this section which Martinez Hernandez (1920b) considers to contain copies made in 1729 of original orders (ordenanzas) of the Oidor, Don Diego Garcia de Palacios,? who came to Yucatan in 1583. These orders, in turn, were made by the Oidor, Tomás Lopez, in 1552 if we are to believe Cogolludo (1688, p. 401) who writes, " Las ordenanças, y leyes con que hasta el tiempo presente se estan governando los Indios de esta tierra, son las que hizo este Visitador. Casi todas son renovacion de las que hizo el Oydor Thomas Lopez, quando visitò esta tierra el año de mil y quinientos y cinquenta y dos, sino que como de aquellas se perdieron co(n) el tiempo
1 See quotation from this account in Tozzer, 1917, p. 180. This is also given by Carrillo y Ancona 1870; ed. 1872, p. 147.
? The same person is mentioned in the Mani and Tizimin manuscripts as Judge Diego Pareja.
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SECULAR TEXTS
los quadernos, y en el presente son muy pocos que los han visto, dàn por nuevo Autor de ellas à este Visitador . . . Traduxeronse en el idioma natural de los Indios, para que mejor las entendiessen, y supiessen, quedando en todos los Pueblos un traslado dellas, para que las leyessen continuamente, como leyes q'avian de observar." Miss Adela Breton has pointed out to me that Ordenanza 25 is quoted in a Cedula Real of 1579 by Palomino in Juan Molina (1904-13, v. 1, p. 228).1 Following the Ordenanzas are many leaves with lists of minor officials. Later pages have the parish accounts of payments of salaries. It can thus be seen that these documents are of great linguistic value as they offer Maya texts dating from the middle of the XVII century. Martinez Hernandez (1920a) has translated the the will of Andres Pat (1647) contained in this collection.
Crónica de Mani. This is a series of documents, dating from 1556, kept in the Casa Real of the town of Mani, according to Stephens (1843, v. 2, p. 262-268).2 He gives an English translation from a Spanish version made by Estanislao Carrillo (1) and cor- rected by Perez of a portion of these manuscripts. Stephens also reproduces the map of the vicinity of Mani contained in this col- lection of documents. Juan Molina (1897, p. 69) gives a para- graph from this manuscript in Maya and Spanish.
Other manuscripts of the same general class are as follows: - Documentos de Sotuta (Perez 2, p. 187-200, copy in B. L. C. No. 50-34),3 Documentos de Ticul (Ticul, 1760 et seq.) owned by Gates and reproduced by him, Titulo de Acanceh (Acanceh, 1767, copy in B. L. C. No. 44-7), translated into Maya by Avila 1864), and Papeles de Xtepen (Xtepen, copy in B. L. C. No. 44-8).
POLITICAL PAPERS. These form the next class of secular texts in Maya. The first of these in our list is a collection of letters
1 Gates informs me that this paragraph from Molina is also found in the Xiu Chronicles.
' Morley (1920, p. 473) mentions this manuscript.
3 Carrillo y Ancona (1870; ed. 1872, p. 144) writes: "En fin, el libro (Perez 2) concluye . . . con los fragmentos de diferentes manuscritos mayas sobre documentacion de tierras en los pueblos de Sotuta, Yaxcaba y otros. Dichas documentaciones son en parte originalmente obras de nuestro escritor Gaspar Antonio. . . . Que esto es asi es indudable, pues en la parte maya y en la ver- sion española que acompaña el Sr. Perez, aparece por dos veces correspondiendo al año de 1600, la firma de Gaspar Antonio como autor de los documentos."
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(Anon, 1514-72) in the Archives of the Indies in Seville. Several of these documents are in Maya. A careful search in these Archives would doubtless yield more material in the Maya language. There is a letter in Maya by Gonçalo Che (1877) and others, addressed to Philip II, dated 1567, and published in facsimile in Cartas de Indias. There is little now known in this line from this early date until the beginning of the xix century. Then, there comes an order of the governor of Yucatan translated into Maya by Cervera (1803, copy in B. L. C. No. 44-9) and a Banda or Proclamation issued by Artazo y Torredemer (1814), Brigadier and Captain- General, on matters of the insurrection, dangers of war, etc. This is in Maya and Spanish.1 Next in point of time comes a collection of letters in manuscript written in Maya by Pat (1847, circa) and other leaders of the uprising in 1847. This manuscript is owned by Gates and has been reproduced by him. There follows another proclamation translated by Perez (1848) and a proposition for an armistice written in Maya by Chan (1850, copy in B. L. C. No. 44-11) and others.
Villanueva (1864, in B. L. C. No. 42-17) gives a proclamation in Maya and Pacheco Cruz (1) translates some of the decrees of Governor Avila. There is also an address to Maximilian in Maya (Anon. 3, copy in B. L. C. No. 42-18). A political squib by Manuel Garcia (1856) should also be noted.
Short portions of secular text are given in Granado (1845, p. 171) and Waldeck (1838, p. 90-91, copy in B. L. C. No. 42-2). Mention should also be made of the Fama diaria (Anon. 24, copy in B. L. C. No. 50-18).
Carrillo y Ancona (1870; ed. 1872, p. 190) writes. “ Hemos visto una especie de circular ó manifiesto de la reina de Inglaterra, ó dado en nombre suyo, á manera de cartelon, con grandes y hermosos caracteres en idioma Maya, el cual fué desprendido de una esquina de calle pública. Modo indirecto de imponer poco a poco y de hecho la dominacion británica sobre los habitantes de nacionalidad yucateca ó mexicana, que hablan el idioma Maya y tienen comercio con aquella colonia inglesa." (See Anon, 10.)
POEMS, SONGS, FOLK-LORE, ETC. Poems in Maya are given by Brasseur de Bourbourg (1869-70, v. 2, p. 120-121, copy in B. L. C.
1 Gates regards this as being the first Maya printed in Yucatan. It is No. 10 in Medina (1904) where he calls it Cakchiquel.
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LACANDONE TEXTS
No. 44-5), Hernández (1905), and Rejón García (1905a, p. 118- 144). Some music and Maya words are given by Berendt (1868c). Alice LePlongeon (1) published some Maya music with Maya words. Berendt (1866) has a Maya witch story with translation in Spanish.1 Brinton (1883; ed. 1890, p. 171-172) gives this with an English translation. Brasseur de Bourbourg (1869-70, v. 2, p. 101- 102, copy in B. L. C. No. 44-6) gives a short text in Maya and French entitled Invocation au Soleil, which he collected at Xcancha- kan. An English version is given by Brinton (1883; ed. 1890, p. 167). Brasseur de Bourbourg (1869, p. 10) gives a short sen- tence in Maya with translation. Anon (29) is probably a folk-tale. Tozzer (1901) is a collection of historical and legendary material.2
LACANDONE TEXTS
Finally, mention should be made of the Lacandone text and Eng- lish translation of fifty-one prayers given by Tozzer (1907, p. 169- 189).' Incantations, similar in many respects to these, and com- ing from southeastern Yucatan and British Honduras are given by Gann (1918, p. 46-47).
1 This tale is given in Part II, p. 119-120.
" A small part of this manuscript is given in Part II, p. 115-118.
' One of these is given with translation in Part II, p. 118-119.
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PART IV A BIBLIOGRAPHY OF WORKS RELATING TO THE MAYA LANGUAGE
PART IV A BIBLIOGRAPHY OF WORKS RELATING TO THE MAYA LANGUAGE
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