Additional Contributor Is Gustavo Correa. Edited By Margaret A. L. Harrison And Robert Wauchope. Includes Articles Entitled Maya Paganism And Christianity; El Espiritu Del Mal En Guatemala; Christo-Paganism; And Nativism, Syncretism And Anthropological Science.

Additional Contributor Is Gustavo Correa. Edited By Margaret A. L. Harrison And Robert Wauchope. Includes Articles Entitled Maya Paganism And Christianity; El Espiritu Del Mal En Guatemala; Christo-Paganism; And Nativism, Syncretism And Anthropological Science.

Additional Contributor Is Eric R. Wolf. Edited By Robert Wauchope.

When the Spaniards conquered the Yucatan Peninsula in the early 1500s, they made a great effort to destroy or Christianize the native cultures flourishing there. That they were in large part unsuccessful is evidenced by the survival of a number of documents written in Maya and preserved and added to by literate Mayas up to the 1830s. The Book of Chilam Balam of Chumayel is such a document, literally the history of Yucatan written by and for Mayas, and it contains much information not available from Spanish sources because it was part of an underground resistance movement of which the Spanish were largely unaware.

Well known to Mayanists, The Book of Chilam Balam of Chumayel is presented here in Munro S. Edmonson's English translation, extensively annotated. Edmonson reinterprets the book as literature and as history, placing it in chronological order and translating it as poetry. The ritual nature of Mayan history clearly emerges and casts new light on Mexican and Spanish acculturation of the Yucatecan Maya in the post-Classic and colonial periods.

Centered in the city of Merida, the Chumayel provides the western (Xiu) perspective on Yucatecan history, as Edmonson's earlier book The Ancient Future of the Itza: The Book of Chilam Balam of Tizimin presented the eastern (Itza) viewpoint. Both document the changing calendar of the colonial period and the continuing vitality of pre-Columbian ritual thought down to the nineteenth century. Perhaps the biggest surprise is the survival of the long-count dating system down to the Baktun Ceremonial of 1618 (12.0.0.0.0). But there are others: the use of rebus writing, the survival of the tun until 1752, graphic if oblique accounts of Mayan ceremonial drama, and the depiction of the Spanish conquest as a long-term inter-Mayan civil war.

The title of Edmonson's work refers to the Mayan custom of first predicting their history and then living it, and it may be that no other peoples have ever gone so far in this direction. The Book of Chilam Balam was a sacred text prepared by generations of Mayan priests to record the past and to predict the future. The official prophet of each twenty-year rule was the Chilam Balam, or Spokesman of the Jaguar--the Jaguar being the supreme authority charged with converting the prophet's words into fact.

This is a literal but poetic translation of one of fourteen known manuscripts in Yucatecan Maya on ritual and history. It pictures a world of all but incredible numerological order, slowly yielding to Christianity and Spanish political pressure but never surrendering. In fact, it demonstrates the surprising truth of a secret Mayan government during the Spanish rule, which continued to collect tribute in the names of the ruined Classic cities and preserved the essence of the Mayan calendar as a legacy for the tradition's modern inheritors.

The history of the Yucatecan Maya from the seventh to the nineteenth century is revealed. And this is history as the Maya saw it--of a people concerned with lords and priests, with the cosmology which justified their rule, and with the civil war which they perceived as the real dimension of the colonial period.

A work of both history and literature, the Tizimin presents a great deal of Mayan thought, some of which has been suspected but not previously documented. Edmonson's skillful reordering of the text not only makes perfect historical sense but also resolves the long-standing problem of correlating the two colonial Mayan calendars. The book includes both interpretative and literal translations, as well as the Maya parallel couplets and extensive annotations on each page. The beauty of the sacred text is illuminated by the literal translation, while both versions unveil the magnificent historical, philosophical, and social traditions of the most sophisticated native culture in the New World.

The prophetic history of the Tizimin creates a portrait of the continuity and vitality, of the ancient past and the foreordained future of the Maya.

The Mixe of Oaxaca was the first extensive ethnography of the Mixe, with a special focus on Mixe religious beliefs and rituals and the curing practices associated with them. It records the procedures, design-plan, corresponding prayers, and symbolic context of well over one hundred rituals. Frank Lipp has written a new preface for this edition, in which he comments on the relationship of Mixe religion to current theoretical understandings of present-day Middle American folk religions.

The sixteen-volume Handbook of Middle American Indians, completed in 1976, has been acclaimed the world over as the single most valuable resource ever produced for those involved in the study of Mesoamerica. When it was determined in 1978 that the Handbook should be updated periodically, Victoria Reifler Bricker, well-known cultural anthropologist, was elected to be general editor.

This third volume of the Supplement is devoted to the aboriginal literatures of Mesoamerica, a topic receiving little attention in the original Handbook. According to the general editor, "This volume does more than supplement and update the coverage of Middle American Indian literatures in the Handbook. It breaks new ground by defining the parameters of a new interdisciplinary field in Middle American Indian studies."

The aim of the present volume is to consider literature from five Middle American Indian languages: Nahuatl, Yucatecan Maya, Quiche, Tzotzil, and Chorti. The first three literatures are well documented for both the Classical and Modern variants of their languages and are obvious candidates for inclusion in this volume. The literatures of Tzotzil and Chorti, on the other hand, are oral, and heretofore little has been written of their genres and styles.

Taken together, these essays represent a substantial contribution to the Handbook series, with the volume editor's introduction placing in geographic perspective the five literatures chosen as representative of the Middle American literary tradition.