Ancient civilizations-2

The gods

Among the several deities represented by statues and sculptured panels of the Classic period are such gods as the young corn god, whose gracious statue is to be seen at Copán, the sun god shown at Palenque under the form of the solar disk engraved with anthropomorphic features, the nine gods of darkness (also at Palenque), and a snake god especially prominent at Yaxchilán. Another symbol of the corn god is a foliated cross or life tree represented in two Palenque sanctuaries. The rain god (Chac) has a mask with characteristic protruding fangs, large round eyes, and a proboscis-like nose. Such masks are a common element in Puuc architecture.

The four hieroglyphic manuscripts, especially the Dresden Codex, depict a number of deities whose names are known only through Postclassic documents. Itzamná, lord of the heavens, who ruled over the pantheon, was closely associated with Kinich Ahau, the sun god, and with the moon goddess Ix Chel. Though Itzamná was considered an entirely benevolent god, Ix Chel, often depicted as an evil old woman, had definitely unfavourable aspects.

The Chacs, the rain gods of the peasants, were believed to pour rain by emptying their gourds and to hurl stone axes upon the earth (the lightning). Their companions were frogs (uo), whose croakings announced the rains. Earth gods were worshiped in the highlands, and wind gods were of minor importance in Maya territory.

The corn god, a youthful deity with an ear of corn in his headdress, also ruled over vegetation in general. His name is Ah Mun, and he is sometimes shown in combat with the death god, Ah Puch, a skeleton-like being, patron of the sixth day-sign Cimi (“Death”) and lord of the ninth hell. Several other deities were associated with death—e.g., Ek Chuah, a war god and god of merchants and cacao growers, and Ixtab, patron goddess of the suicides.

In Postclassic times, central Mexican influences were introduced—e.g., the Toltec Feathered Serpent (Quetzalcóatl), called Kukulcán in Yucatán and Gucumatz in the Guatemalan highlands.

The ancient Maya’s attitude toward the gods was one of humble supplication, since the gods could bestow health, good crops, and plentiful game or send illness and hunger. Prayers and offerings of food, drink, and incense (pom) were used to placate the gods. A strong sense of sin and a belief in predestination pervaded the Maya consciousness. Humankind had to submit to the forces of the universe. The priests, because of their astronomical and divinatory knowledge, determined favourable days for such undertakings as building houses and hunting.