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I would like to share some of the intriguing research that is helping me to write my book. I invite my readers to draw their own conclusions.
Sources
Allow me introduce to you to some of my sources, the first of which is Father Bernardo de Lizana.
Father Bernardo de Lizana, also referred to as Father Francisco Javierde Lizana y Beaumont, was the earliest known historian of Yucatan. One of the most devout catholic priests of his time, he did missionary work among the Itza-Maya Indians of Yucatan during the first century of the Spanish Conquest. In 1633, he wrote Historia y Conquista Espírtual de Yucatán (History and Spiritual Conquest of Yucatan), which has been extremely helpful to me in my research.
The officials in Yucatan received bureaucratic orders from the Council of the Indies, by command of the Spanish Crown, requiring reports on general and particular aspects of life in the colonies. These reports yielded a large amount of information on native Spanish colonial life and history, and on physical and cultural elements of the landscape, thereby supplying information on which policy for governing the colonies might be based. One such report is a book titled Documentos Ineditados – Relaciones de Yucatán (Unedited Documents – Histories of Yucatán), which has also aided me greatly in my studies, specifically what was contributed by Juan de la Cueva Santillan. He lived in the city of Merida in Yucatan, in which he was an encomendero. Below I will explain a little bit about what the term encomendero means.
The following quote was taken from Wikipedia article "Encomienda":
"Encomienda (Spanish pronunciation: [eŋkoˈmjenda]) was a labor system in Spain and the Spanish Empire. It rewarded conquerors with the labor of particular groups of subject people. It was first established in Spain during the Roman period, but used also following the Christian reconquest of Muslim territory. It was applied on a much larger scale during the Spanish colonization of the Americas and the Philippines. Conquered peoples were considered vassals of the Spanish monarch. The Crown awarded an encomienda as a grant to a particular individual. In the conquest era of the sixteenth century, the grants were considered to be a monopoly on the labor of particular groups of Indians, held in perpetuity by the grant holder, called the encomendero, and his descendants. In the encomienda, the Spanish Crown granted a person a specified number of natives from a specific community. Indigenous leaders were charged with mobilizing the assessed tribute and labor. In turn, encomenderos were to ensure the native people were given instruction in the Christian faith and Spanish language, and protect them from warring tribes or pirates; they had to suppress rebellion against Spaniards, and maintain infrastructure. In return, the natives would provide tributes in the form of metals, maize, wheat, pork, or other agricultural products."
Author and researcher, Clifton R. Edwards noted than many of the questions in Documentos Ineditados – Relaciones de Yucatán, had been answered by the same person. As a matter of fact, the answers were often identical, word for word. He had this to say about it: ". . . wherever this was the case, the Spaniard supposed to give the report had sought aid from one Gaspar Antonio Chi . . . Many of the Conquerors who had settled in Yucatan after the founding of Merida, in 1542, were now old, and never were writers, so they went to Gaspar Antonio . . . to ask his aid in answering the Kings irritating questions regarding the ancient history and heathen religion of that country. Gaspar Antonio gladly helped them . . ."
The following is some information regarding the above referenced, Gaspar Antonio Chi, taken from the Wikipedia article entitled "Gaspar Antonio Chi":
"Gaspar Antonio Chi (c. 1531–1610; also known as Gaspar Antonio de Herrera) was a Maya noble of Mani. Gaspar Antonio was of the Chi chibal (lineage) through his father Napuc Chi, and the Xiu chibal through his mother, Ix Kukil Xiu. He worked primarily as a translator between Spanish and Maya, and is thought to have been an important source of information for Diego de Landa in writing his Relación de las cosas de Yucatán."
The above mentioned Bishop Diego de Landa and his book Relación de las cosas de Yucatán, was another major source I relied upon heavily while doing research for this book.
The following information about Bishop Diego de Landa was taken from the wikipedia article "Diego de Landa":
"Diego de Landa Calderón, (12 November, 1524 – 29 April, 1579) was a Spanish bishop of the Roman Catholic Archdiocese of Yucatan...He is the author of the Relación de las cosas de Yucatán in which he catalogues the Maya religion, Maya Language, culture and writing system...When Landa first came to the Yucatán, he made it his mission to walk the breadth of the peninsula and preach to the most remote villages. While passing through Cupules, he came upon a group of 300 about to sacrifice a young boy. Enraged, Landa stormed through the crowd, released the boy, smashed the idols and began preaching with such zeal and sincerity that they begged him to remain in the land and teach them more. Landa was remarkable in that he was willing to go where no others would. He entered lands that had been only recently conquered, where native resentment of Spaniards was still very intense. Armed with nothing but the conviction to learn as much of native culture as he could..., Landa formulated an intimate contact with natives. Natives placed him in such an esteemed position they were willing to show him some of their sacred writings that had been transcribed on deerskin books...Landa's Relación De Las Cosas De Yucatán is about as complete a treatment of Mayan religion as is ever likely. While controversy surrounds his use of force in the conversion process, few scholars would debate the general accuracy of his recordings. Allen Wells calls his work an " ethnographic masterpiece," and William J. Folan, Laraine A. Fletcher and Ellen R. Kintz have written that the account of Maya social organization and towns before conquest is a "gem." The writings are the main contemporary source for Mayan history, without which the knowledge of Mayan ethnology would be devastatingly small. While Landa might have exaggerated some claims to justify his actions to his accusers, his intimate contact with natives and all around accuracy in other fields heavily implies his version of events to have at least some truth in it...Landa's also created a valuable record of the Mayan , which, despite its inaccuracies, was later to prove instrumental in the of the writing system. Landa asked his informants (his primary sources were two Maya individuals descended from a ruling Maya dynasty who were literate in the script) to write down the symbols corresponding to each of the letters of the (Spanish) alphabet, in the belief that there ought to be a one-to-one correspondence between them. The results were faithfully reproduced by Landa..."
And here is a little bit more information about Bishop Diego de Landa's book Relación de las cosas de Yucatán, taken from the Wikipedia article"Relación De Las Cosas De Yucatán":
"Relación de las cosas de Yucatán was written by around 1566, shortly after his return from to . In it, de Landa catalogues as well as a small number of . The hieroglyphs, sometimes referred to as the , proved vital to modern attempts to decipher the script. The book also includes documentation of and the ' culture in general. It was written with the help of local princes. It contains, at the end of a long list of words with Maya translations, a Maya phrase, famously found to mean "I do not want to." The original manuscript has been lost, but many copies still survive. The first published edition was produced by Charles Etienne Brasseur de Boubourg in 1864 under the title Relation des choses de Yucatan de Diego de Landa...Colonialist scholar John Woodruff has suggested that one passage in particular stands out as the principal basis for the belief that late post-classic Maya had numerous written books: 'These people also used special characters or letters with which they recorded in their books their histories and knowledge, as well as figures, and particular signs in those figures explained it all, and lent it meaning and understanding. We found a great number of books containing such letters, and as they did not contain an iota in which there was not superstition and falsehoods of the devil, we burned them all, which dismayed and distressed them greatly.' Currently-available English translations include 's 1937 translation, has been published by multiple publishing houses, under the title Yucatan Before and After the Conquest: The Maya. of has also published a translation of the work from the in 1941."
Itzamna vs. Kukulcan The Imposter
Now that I have given some information regarding the primary sources for my research, I will get the the heart of what I have discovered during my studies.
First I would like to clear-up some common misconceptions – one being that the Mayan gods Itzamna and Kukulcan were one in the same, when in fact, they were two different people. I will also show that the personage, whom the Itza-Maya Indians considered to be their feathered serpent god, Kukulkan, was not a god at all, but an imposter. In order to do so, I will present the following evidence.
It is first necessary to begin with the Aztec legend of Quetzalcoatl, as related by Chris Reeves, in the article "The Legend of Quetzalcoatl: A Myth of Mexico":
"The legend of Quetzalcoatl is well known to Mexican children. It is the origin of how the plumed serpent god, originally from the Toltec region of central Mexico, came to be known to the Maya. It tells of a man who was revered as a great mystical leader much in the same ilk as Britain's King Arthur. Though there is some evidence to suggest that Quetzalcoatl was actually a living man that ruled the Toltecs. He first appeared to the people of Teotehuican near current day Mexico City, and taught the Toltecs all of their arts and science and became their ruler and led their city to great prosperity and importance. He eventually fell in disgrace for violating his own laws and set himself on fire. He rose in flames to become the planet Venus and vowed to return one day to his people. After this event, all priests in the Toltec cult were given the title of Quetzalcoatl. One such priest by the name of Ce Acatl Topiltzin rose to power and proclaimed himself as the second coming of Quetzalcoatl returning as promised, and in 968 AD became king of the Toltec people once again. He reigned for decades and built the Toltec capital of Tula. Eventually he was disposed of by his enemies and this time sailed east on a raft of snakes, vowing, like the first Quetzalcoatl, to return one day to rule his people. It is this snake reference that has caused the artwork depicting Quetzalcoatl as emerging, or being "reborn" as he emerges from the mouth of a serpent. This raft of snakes carried Quetzalcoatl east and south across the gulf of Mexico to a Yucatan beach. By coincidence, the Mayan people were, at this time, expecting the return of their plumed serpent god Kukulkan. Kukulkan, in the same fashion as Quetzalcoatl, promised to return to rule his people after being forced to leave, and he was greeted as the returning Kukulkan by those that discovered him. Topiltzin-Quetzalcoatl-Kukulkan became the king of the Itza Maya and rebuilt the ancient capital of Chichen Itza. Massive stone sculptures reflecting his image as the plumed serpent god were built in his honor and can be seen in a large portion of their artwork. His enemies eventually caught up with him again and he fled to Uxmal where he committed suicide and, according to legend, was buried under the Temple of the Dwarf where he remains to this day, though no burial plot has yet been discovered."
Then there is this quote, written by the aforementioned Juan de la Cueva Santillan in Documentos Ineditados – Relaciones de Yucatán:
"Itzamna was considered the Son and disciple of the one and only God, Hunab-Ku, upon whose alters were placed only fruits and flowers. Human sacrifice and other pagan practices were unknown to these people. When the Mexican capitan, Kukulcan, or Topiltzin as the old writers called him, entered the country, he supplanted this Christ-like religion with an idolatrous one, and introuduced human sacrifices and other abominations."
Itzamna – Son of the Most High God
At this point, I would also like to discuss what I have learned about the Mayan god, Itzamna, and some of the extraordinary things the Spanish missionaries uncovered during their time among the Maya.
According to A NAGAS (Niger Association of Global African Studies) article entitled "Evidence of Pre-Columbian Contact Between the Maya and Igbo Cultures":
"When the first Spanish explorers and missionaries arrived to the Yucatán Peninsula in the early 16th century, they were astounded to find wooden crosses exactly proportionate to the Catholic cross scattered throughout the Mayan countryside. Mayans would plant their sacred crosses, usually painted blue or green along roadsides, in the yards, courtyards, and on their monuments. They were constructed of the sacred Ceiba tree that the Mayans associated with the Tree of Life. According to Mayan cosmology, it was the tree that grew at the center of the universe."
Researcher Ernest Moyer, in his article, "Maya Revelations", also has this to add:
"When the Spanish arrived in the early 16th century, they found the Maya worshipping a diving Son named Itzamna-Kauil. This Itzamna-Kauil had all the attributes we Christians assign to Jesus. He was the human incarnation of the Maya Creator, Itzamna."
This passage comes from the book Mysteries of Native American Myth and Religion by Gary R. Varner:
"...and say that he came from the east by boat...The symbol of Itzamna as carved on many architectural features is that of a 'T'. This symbol was often carved on an open hand feature on statuary. Itzamna also brought writing and technology to the people who were called "Itzas."1Itzamna was the chief god of the Maya and was referred to as the inventor of sacred writing and the 'Lord of Heaven.' In one Yucatan province, Itzamna was worshipped as Kabul, or the 'skillful hand'. He was said to be able to cure the sick, and to raise the dead by 'laying on of hands'. Father Bernardo de Lizana wrote in 1633 that Itzamna was 'a king, a priest, a legislator, a ruler of benevolent character, like Christ.' Willard wrote 'that they established altars and erected temples to their one true and living god, and did not worship any image or painting of him.' The Itzas had a developed concept of the creation of the universe and of the creator who they believed to be omnipotent and invisible. The only offerings given to this god were fruit and flowers, human sacrifice had been forbidden by Itzamna ...In the sacred book of Chilam-Balam, Itzamna was represented over 200 times. The 'T' symbol representing him is also the Mayan symbol for light and life and, according to legend, it was seen on Itzamna's hands. Itzamna was certainly a Christ-like figure, healing the sick and raising the dead throughout Yucatan. Itzamna told his people that he was 'the dew of the sky and clouds'. 'Itzamna' means 'he who received and possesses the grace or dew or substance from the sky.' However, because Itzamna was regarded as the 'Kind and great lord' and the Son of God, there was no personal or proper name that was given him. Itzamna himself, it was reported, would accept no other name or title. The Mayan codices spoke of Itzamna as the universal deity, the first rule of the Itzas after the flood. This hand symbol is regarded by some as the origin of the American Indiad's hand symbolism. Morley believed that Mesoamericans worshipped Itzamna as far back as the beginning of Mayan religion, approximately 300 CE...Itzamna was never associated with destruction, vengeance or death in any manner as so many Mesoamerican gods were. Whether Itzamna was worshipped at the beginning of Mayan culture or not, he was acknowledged as the inventor of the Mayan script and their calendar."
The next piece I want to share comes from the article "White and Bearded God", which can be found at book-of-mormon/39-white-and-bearded-god :
"Itzamna God of the Itzas. The Catholic priests discovered in Yucatan that these people worshipped a "Fair God" very close to Quetzalcoatl. T.A. Willard informs us that Itzamna was regarded as the light and the life of the world: "Father Bernardo de Lizana, one of the most devout priests of his time, stated in his history of Yucatan, written in 1633, that Itzamna was called Kabul, the Skillful Hand, with which he performed miracles, curing the sick by placing his hands on them. "He was a king, a priest, a legislator, a ruler of benevolent character, like Christ," wrote the historian. "He came from the east and founded the Itza civilization." It was said Itzamna could revive the dead... Through many writings we are shown that Itzamna was one vital influence in implanting the ancient civilization of Yucatan so firmly that it spread out for hundreds of miles. Herrera, the celebrated Mexican historian, states in his work that "The one who first discovered the letters of the Maya language and who made the computations of the years, months and katuns...was Kinich Ahau who was also called Zamna or Itzamna... In Documentos Ineditod Relaciones de Yucatan, the reader will find many confirmations of the similarity between this (Itza- Mayas) religion and that of the Christian doctrine. Itzamna was considered the Son and disciple of the one and only God, Hunab-Ku, upon whose altars were place only fruits and flowers. Human sacrifice and other pagan practices were unknown to these people. When the Mexican captain, Kukulcan (or topiltzin) as the old writers called him, entered the country, he supplanted this Christ-like religion with an idolatrous one, and introduced human sacrifices and other abominations." Bernardo de Lizana in his book History of Yucatan and spiritual conquest, published in 1633 A.D. gives us much information that he received from the Itza Indians of Yucatan regarding their god. "In the city of Itzamal (now called Izamal) there are five very high pyramids, all ruined, on dry stone with their forces and supports which serve to raise the stones high. Today no complete edifices are seen, but the signs and vestiges are apparent. On one of them in the southern part, the ancients had a most celebrated idol which they called Itzamatul (Itzamna), which means he who receives and possesses the grace or dew or substance from the sky. And this idol had no other name because they say that he was a King and great Lord of this land, who was obeyed as the Son of God, and when they asked him what he was called or who he was, he would say nothing but these words, "I am the dew or substance of the sky and clouds." This great kings died and they raised altars to him and he was an oracle and afterwards it will be seen that they built another temple and for what. When this king, who was afterwards deified, lived, the people consulted him about the things that happened in some remote parts and he told them of present and future things. At the same time they carried their dead to him and he brought them back to life, and the sick got well, and for this he was greatly venerated and with reason, for if it were true that he was a Son of God, who only can give life to dead and health to the sick, since it is impossible for an ordinary man, nor the demons, but only the same God, who is the Lord of life and death. The people believed this, and did not know another god, and for this they said he resurrected and cured them."
This last bit was taken from Elder Milton R. Hunter's article "The Greatest Event in Ancient America":
"All of the principal events of Christ's life—namely, his virgin birth, the marvelous missionary work that he did, the numerous miracles that he performed, his death, his internment for three days, his resurrection, his ascension into heaven, his final promise that he would come again—were found among the American Indians by the Catholic Fathers when they first visited various parts of the New World. Father Bernardo de Lizana, "one of the most devout Catholic priests of his time," did missionary work among the Itza-Maya Indians of Yucatan during the first century of the Spanish Conquest. In his History of Yucatan and Spiritual Conquest, written in 1633, Lizana maintained that "Chief of the beneficent gods [of the Itza-Mayas] was Itzamna" (Bernardo de Lizana, cited in T. A. Willard, Kukulcan the Bearded Conqueror, p. 127). Itzamna was a God, according to the Maya sacred books, who was held in the highest veneration, being regarded as a universal deity. Father Lizana informs us that the Indians claimed that this person was the Son of the Most High God. Itzamna had come to earth and had lived among the ancestors of the Itza-Mayas. He, according to Lizana, had taught the ancient inhabitants of Yucatan to read and write. He had given them their government and was the founder of their religion. To quote the words of the Catholic Padre Lizana: "Itzamna was called Kabul, the Skillful Hand, with which he performed miracles, curing the sick by placing his hands on them. He was a king, a priest, a legislator, a ruler of benevolent character, like Christ . . ."The people consulted him [Itzamna] about things that happened in some remote parts and he told them of present and future things. "At the same time they carried their dead to him and he brought them back to life, and the sick got well, and for this he was greatly venerated and with reason, for if it were true that he was a Son of God, who only can give life to the dead, and health to the sick, since it is impossible for an ordinary man, nor the demons, but only the same God [whom the Christians worship], who is the Lord of life and death. "The people . . . said he resurrected and cured them" (Ibid., pp. 151-152). In speaking of the death of Itzamna, Father Lizana wrote: "Thus passed Itzamna, this reputed Son of God—perhaps our Christian God under another name, and the Itzas believed that his soul went to dwell with his Heavenly Father" (Ibid., pp. 148-149)."
Chilam B'alam – The Last and Greatest Mayan Prophet
Now, I would like to share some facts about Chilam B'alam, whom my readers might recognize as being portrayed in my story as B'alam Agab's brother, B'ak B'alam, the prophet.
Chilam B'alam lived in the city of Mani in Yucatan, during the reign of Mochan Xiu, in the last decades of the Fifteenth Century and probably the first of the Sixteenth century. Chilam, or chilan, was his title which means that he was the mouth-piece or interpreter of the gods. Balam means jaguar, but it is also a common family name in Yucatan. In Katun2 2 Ahua he predicted that in Katun 13 Ahua following, bearded men would come from the east and introuduce a new religion. The prompt fulfilment of this prediction so enhanced his reputation as a seer that in later times he was considered the authority for many other prophecies which had been uttered long before his time.
Ralph L. Roys, who translated The Book of Chilam B'alam of Chumayel from Mayan to English, had this to say about the fame Chilam B'alam might have enjoyed, and insight into the manner in which he received his prophecies:
"Prophecy played an important part in the lives of the Maya and occupied a prominent position in their literature. Nor was the Maya prophet without honor in his own country. Foretelling the future was the profession of a special branch of the priesthood, the members of which were called chilans. The word means mouthpiece, spokesman or interpreter, and it was the chilans who delivered to the people the responses of the gods. They were held in such high esteem that they were carried on men's shoulders when they went abroad. In the Tizimin manuscript we find an account of the manner in which Chilam Balam. gave his prophecy, and it is likely that it was the customary method with this class of priests. He retired to a room in his home where he lay prostrate in a trance while the god or spirit, perched on the ridgepole of the house, spoke to the unconscious chilan below. Then the other priests assembled, probably in the reception hall of the house, and listened to the revelation with their faces bowed down to the floor."
Chilam B'alam Commands The Making of Crosses
This anecdote from the life of Chilam B'alam comes from Allen J. Christenson's book The Burden of the Ancients: Maya Ceremonies of World Renewal from the Pre-columbian Period to the Present:
"Gaspar Antonio Chi, a Maya nobleman and one of Landa's principal sources of information, wrote that a few years before the arrival of the Spaniards a Maya prophet named Chilam B'alam (reputed to have authored the original Book of Chilam B'alam) came to the community of Mani. He directed the lord of that town, Mochan Xiu, to erect a stone image of the yax che'el kab in the central plaza as a focus of worship and pilgrimage. Although this was done before the arrival of the Spaniards, the Maya later found the Christian cross so similar to this stone image of the World Tree that the rulers of Mani reportedly adopted Christianity when it was taught to them by the first Spanish missionaries: And he [Chilam B'alam] commanded that [Mochan Xiu] make this cross symbol of worked stones along with others, and place them in the patios of the temples where they would be seen by all; and he said that this was the green tree of the world, and that many would go to see it as a new thing; and it appears that they worshipped it from then on. Later, when the Spaniards came, they realized that they carried the sign of the Holy Cross that was like the one that the prophet Chilam B'alam had depicted. And so they took it as certain what he had told them and they decided to receive the Spaniards in peace and did not war against them, but instead were their friends. (Garza 1983, 69, translation by author)...The erection of a monument in token of the sacred World Tree is prominent in the various versions of the Chilam B'alam texts. The following is the prophecy of Chilam B'alam in the Chilam B'alam in the Chilam B'alam of Chumayel as translated by Munro Edmondson: Yum e U chichul hunab ku canal Hulom uamo che Etcahan ti bal cah e Uchebal u sas-hal y okol cab e Yum e O my fathers, It was a sign of the sole god on high, Come is the standing tree. It is manifested in the world, It is to be his radiance over the world, O my fathers."
The Prophecies
Lastly, I think it is important to take a look at some of the actual prophecies themselves.
This prophecy, while not a direct prophecy of Chilam B'alam, is certainly intriguing and was included in The Book of Chilam B'alam of Chumayel, written alongside those of the great prophet:
"The prophecy of Natzin Yabun Chan: There was the word of the true God in the land. You shall await the coming forth, lord, of his priests who will bring it in time to come. Give your understanding to his word, to his admonition. Fortunate are you who truly receive it. Forsake those things which you have held sacred, oh Itzá; forget your perishable gods, your transitory gods. Of all things he is the ruler, lord, the creator of all heaven and earth. It is to your hearts that I speak, oh Maya Itzá. You shall not desire another God than the true God according to your own words. You shall take to heart the word of my admonition."
And now in closing, I would like to leave you with the words of Chilam B'alam's most famous prophecy, which I think speaks for itself:
"The prophecy of Chilam Balam, the singer, of Cabal-chen, Mani: On the day 13 Ahau the katun will end in the time of the Itzá, in the time of Tancah Mayapan, lord. There is the sign of Hunab-ku on high. The raised wooden standard shall come. It shall be displayed to the world, that the world may be enlightened, lord. There has been a beginning of strife, there has been a beginning of rivalry, when the priestly man shall come to bring the sign of God in time to come, lord. A quarter of a league, a league away he comes. You see the mut-bird surmounting the raised wooden standard. A new day shall dawn in the north, in the west. Itzamná Kauil shall rise. Our lord comes, Itzá. Our elder brother comes, oh men of Tantun. Receive your guests, the bearded men, the men of the east, the bearers of the sign of God, lord. Good indeed is the word of God that comes to us. The day of our regeneration comes. You do not fear the world, Lord, you are the only God who created us. It is sufficient, then, that the word of God is good, lord. He is the guardian of our souls. He who receives him, who has truly believed, he will go to heaven with him. Nevertheless at the beginning were the two-day men. Let us exalt his sign on high, let us exalt it that we may gaze upon it today with the raised standard. Great is the discord that arises today. The First Tree of the World is restored; it is displayed to the world. This is the sign of Hunab-ku on high. Worship it, Itzá. You shall worship today his sign on high. You shall worship it furthermore with true good will, and you shall worship the true God today, lord. You shall be converted to the word of Hunab-ku, lord; it came from heaven. Oh it is he who speaks to you! Be admonished indeed, Itzá. They will correct their ways who receive him in their hearts in another katun, lord. Believe in my word itself, I am Chilam Balam, and I have interpreted the entire message of the true God of the world; it is heard in every part of the world, lord, the word of God, the Lord of heaven and earth. Very good indeed is his word in heaven, lord. He is ruler over us; he is the true God over our souls. But those to whom the word is brought, lord: thrice weighed down is their strength, the younger brothers native to the land. Their hearts are submerged in sin. Their hearts are dead in their carnal sins. They are frequent backsliders, the principal ones who spread sin, Nacxit Xuchit in the carnal sin of his companions, the two-day rulers. They sit crookedly on their thrones; crookedly in carnal sin. Two-day men they call them. For two days endure their seats, their cups, their hats. They are the unrestrained lewd ones of the day, the unrestrained lewd ones of the night, the rogues of the world. They twist their necks, they wink their eyes, they slaver at the mouth, at the rulers of the land, lord. Behold, when they come, there is no truth in the words of the foreigners to the land. They tell very solemn and mysterious things, the sons of the men of Seven-deserted-buildings, the offspring of the women of Seven-deserted-buildings, lord. Who will be the prophet, who will be the priest who shall interpret truly the word of the book?"
END
1 The "Itza" are a Guatemalan people of Maya affiliation speaking the Itza' language. They inhabit the Petén department of Guatemala in and around the city of Flores on the Lake Petén Itzá.
2 A k'atun (Mayan pronunciation: [kʼaˈtun]) is a unit of time in the Maya calendar equal to 20 tuns or 7,200 days, equivalent to 19.713 tropical years. The end of the k'atun was marked by numerous ceremonies and at Tikal the construction of large twin pyramid complexes to host them. The k'atun was also used to reckon the age of rulers. Those who lived to see four (or five) k'atuns would take the title 4-(or 5-) k'atun lord. Each k'atun had its own set of prophecies and associations.
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