Can Diana Fchange Lens

Mythology and Christianity: Maya

An essential part of our knowledge of old American myths, particularly the Maya, we owe it to the colonial period pieces, if the Popol Vuh, the Chilam Balam books and Totonicapán title. The Popol Vuh combines the history of the universe with a particular human group (Quiche) and his rise to power. Thus sought to privilege indigenous elites in the English colonial context, subtly combining two traditions, Mayan and Toltec. In the books (about 30), the Chilam Balam or Jaguar priests, Christianity is integrated in the design space-time Mayan calendrical, accepting the supreme revelation that emerged from the Christian evangelical mission. This was an Maya Christianity focused around the cross, designed as a continuation and successor of the ancient cosmic tree. Following this religious projection was hiding, also a policy: the rejection of colonial domination and the creation of new independent Maya kingdoms and would value the Christian cross. This development emerged in the sixteenth century, culminated in the nineteenth century, when Mayan rebellion, called the Caste War led to the emergence of a cross talking (sacral figure combines the cross and its symbolism of redemption, with the archaic trees cosmic linked to political power) in Yucatan, from which self-created domains that survived well into the twentieth century. The cross gave the priest Juan de la Cruz (an incarnation of Christ) proclamations announcing their coming into the world to free Maya from the oppression of whites. In this case, therefore, the myth of the crucifixion was appropriate and updated for founding a political utopia. In this sense, the Mayan peoples associated Christ with the sun and the moon Virgin, the patron saints became symbols of indigenous community identity, and the devil, owner of wealth, became lord of the underworld (considered necessary for the Cosmos works because it dominates the prosperity and fertility) and became equivalent to the classical masters of Xibalba. Similarly happens Totonicapán the title that combines the Christian story of creation with the Toltec migration. In this cluster we note that the Mayan mythical themes we see in the iconography of the classic from their traditions, Izapa, south coast of Chiapas and Guatemala, and the Olmec, on the coast of the Isthmus of Tehuantepec. The Mayan specifically, beyond the Christian influences, is the preoccupation with time and to understand and master the cycles are inevitable, of creation and destruction.

Prof. Dr. Julio Lopez-Saco

UCV

UCAB

March 9, 2011

Publ.JLS