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Maya moon goddess
The traditional Mayas generally assume the moon to be female, and the moon's phases are accordingly conceived as the stages of a woman's life. The Maya Moon Goddess wields great influence in many areas. Being in the image of a woman, she is naturally associated with sexuality and procreation, fertility and growth, not only of human beings, but generally. Since in a negative sense, growth can cause all sorts of ailments, the moon goddess is also a goddess of disease. Everywhere in Mesoamerica, including the Mayan area, she is specifically associated with water, be it wells, rainfall, or the rainy season.
Additional recommended knowledge
The sources for Maya lunar mythology are almost entirely contemporaneous, with the exception of the Popol Vuh. A division can be made according to the moon's kinship roles.
In the Popol Vuh (16th century), the Maya Hero Twins are finally transformed into sun and moon, implying the recognition of a male moon, in a departure from the main Maya tradition. However, the Popol Vuh hardly belongs to lunar mythology, and becoming sun and moon may well be a metonym for acquiring dominance over the sky and thus, metaphorically, political predominance.
True lunar mythology is first and foremost represented by the Q'eqchi' myth of Sun and Moon first studied by Eric Thompson. It makes the Moon Goddess the daughter of the Earth God, or 'Mountain-Valley'. She is wooed and finally captured by Sun. They sleep together. When this is discovered and the couple flees, the angry father reacts by having his daughter destroyed. In all likelihood (as Braakhuis has argued), this patriarchal punishment of a basic infraction of the rules of alliance represents the origin of menstruation, the 'evil blood' of a disobedient daughter colouring the water of sea and lake red, or sinking into the earth. The menstrual blood is stored in 13 jars. In the jars, it is first transformed into tellurian creatures such as snakes and insects, a transformation equivalent to the origin of poison and the diseases caused by it. However, some jars also hold medicinal plants. The 13th jar is the lunar jar: When it is opened, the Moon is reborn from it. The creation of her vagina on instigation of, or directly by, her husband represents the origin of human procreation. Subsequent episodes make the Moon Goddess cohabit with Sun's elder brother, Cloud, and with the devil in the shape of a king vulture, thus connecting her to rainfall and black sorcery.
Among the Mayas of Chiapas and the Northwestern Highlands of Guatemala, Moon is not Sun's wife, but his mother or grandmother, while Sun is a young boy harassed by his elder brethren. Only in this mythology do we find the origin of the lunar rabbit, either as one of the elder brethren transformed into wild animals and caught by his mother, or as a creature responsible for the resurgence of the wild vegetation on Sun's maize field. In the latter case, the rabbit is caught by Sun, passed on to his mother, and again taken into the sky. In Northwestern Guatemala, the rabbit in the moon is sometimes replaced by a deer in the moon.
The Moon Goddess in the Classic Period
In the Classic Period, the Moon Goddess was primarily represented as a young woman holding her rabbit and framed by the crescent of the waxing moon. This crescent is the most important, identifying attribute of the Moon Goddess. The Moon Goddess may also be sitting on a throne, alone (as in the Dresden codex), or behind god D (Itzamna). Although, in oral tradition, the goddess is often treated as the consort of the Sun Deity, Classic iconography does not insist on this. The lunar rabbit (perhaps a Trickster character) has an important role to play in a poorly understood episode involving the Moon Goddess, the Twins, the Maya maize god, and god L, a Lord of the Underworld. In some cases, the Moon Goddess is fused with the main Maya maize god, making it uncertain whether what we see is a Moon Goddess with a maize aspect (that is, a maize-bringing moon), or a Maize God with a lunar aspect or function.
The Moon Goddess is the patroness of the month of Ch'en 'Well'. ("Moon has gone to her well" is an expression referring to New Moon.) She is also the patroness of one of the Venus 'years'. Her importance is reflected by the eclipse tables of the Dresden Codex and by the Lunar Series of the Long Count. Glyph C of the Lunar Series (indicating sequences of at most six lunations for purposes of eclipse prediction) connects her to other deities, such as the Death God, the Jaguar God of the Underworld, and, perhaps, the Maize God.
|This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Maya_moon_goddess". A list of authors is available in Wikipedia.|