An Annotated Translation of a Colonial Yucatec Manuscript:
On Religious and Cosmological Topics by a Native Author
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Research Year:  2002
Culture:  Maya
Chronology:  Colonial
Location:  Quintana Roo, México
Site:  Yucatán

Table of Contents

Abstract
Final Report

Translations:

Part One:
The Questions that the Emperor Hadrian asked the Infante Epitus  (ms. p.22-70)
On Confession  (ms. p.70-100)
The Fifteen Signs Before Final Judgment, or Xot Kin  (ms. p.101-106)
True and False Wisdom  (ms. p.106-125)
Hun Ahau As Lucifer  (ms. p.125-129)
On Holy Scripture  (ms. p.129-150)
God As One and Three  (ms. p.151-164)
God As Creator  (ms. p.164-169)
The Descendants of Adam  (ms. p.169-174)
About the Creation of Eve  (ms. p.174-175)
About the Heavens  (ms. p.178-189)
About the Earthly Paradise  (ms. p.194-195)
About the Creation of Adam  (ms. p.195-198)
About Eve’s Fall  (ms. p.199-213)

Part Two:
Material also in the Discursos predicables, published by Fr. Juan Coronel in 1620
Exposición del Pater Noster  (ms. p.234-316)
Exemplos del Sanctissimo Sacramento del altare  (ms. p.316-324)
Exemplos Sacados de la Sagrada Escritura  (ms. p.324-346)

Endnotes
Sources Cited

Abstract

Sylvanus Morley bequeathed to the Museum of New Mexico a small, handmade book written in a single hand in Colonial Yucatec Maya, a book which has remained unstudied for some fifty years. The "Morley manuscript" consists of 346 numbered pages with some pages missing, among which are any title page with author or date. However, the words Año 1576 are written in below a heading on ms. p.234. While the contents of the book indicate that it was initially composed during the early period of Franciscan evangelization in accordance with this date, expert study of the watermarks and orthographic conventions has revealed the manuscript as a copy made between 1760 and 1780.

A compilation of writings on varied topics, the manuscript appears to be the copy book of a Maya maestro, a school master educated by the Franciscans to teach native youths. However, these teachings are neither rote prayers nor dry dogma. Rather, the author has chosen genres and themes likely to entertain and engage his audience, as well as convert them. For example, he imparts knowledge of Bible stories through a series of riddles, a Yucatec Maya translation of Las preguntas que el emperador Adriano hizo al infante Epitus, published in Burgos in 1540, banned by order of the Inquisition in 1559. He gives a detailed account of the medieval European version of the layers of the heavens (illustrated in the Chilam Balam of Ixil). The fallen angel Lucifer he equates with the deity Hun Ahau, invoking the awe inspired by the malevolent aspect of Venus as morning star. The Xot Kin, the signs of the final days (also in the Chilam Balam of Tusik), resonate with Maya concern with era endings. The description of the Earthly Paradise centers on the yax cheil cab, the first tree of the world, encircled by twelve moons. While the story of man’s creation evokes the language of sacred ritual, a humorous telling of Eve’s fall suggests a dramatic presentation. The final third of the manuscript parallels material compiled by Fr. Juan Coronel, published in 1620 as Discursos predicables, the earliest extant publication in Yucatec Maya.

Throughout his writings, the author reveals a virtuoso command of Colonial Yucatec vocabulary and style, making his work a rich resource for understanding the terms in which a highly intelligent, eloquent native scholar translates a new body of ideas by means of ancient concepts.

Submitted 02/25/2002 by:
Gretchen Whalen
gretchenwhalen@hotmail.com

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