Quiche

The findings are in Sacred Mysteries among the Mayas and the Quiches, 11,500 Years Ago.

PIERRE LORILLARD, THIS SMALL HISTORICAL STUDY OF THE SACRED MYSTERIES PRACTICED IN REMOTE AGES BY THE MAYAS AND QUICHES 3s IRespectfuIlB De&icateO, AS A FEEBLE TESTIMONIAL OF MY APPRECIATION OF HIS EFFORTS TO HELP IN REMOVING THE VEIL THAT HAS SO LONG HUNG OVER THE HISTORY, CUSTOMS AND CIVILIZATION OF THE ANCIENT INHABITANTS OF THIS WESTERN CONTINENT.

But they must have been similar to the rites of initiation practiced by the Quiches, a branch of the Maya nation, at Xibalba, a place in the heart of the mountains of Guatemala.

We learnfrom the Popol- Vuh, sacred book of the Quiches, that the applicants for initiation to the mysteries were made to cross two rivers, one of mud, the other of blood, before they reached the four roads that led to the place 'where the priests awaited them.

Even setting aside the proofs of their existence, that we gather from the monuments of Uxmal, and the description of the trials of initiation related in the sacred book of the Quiches, we find vestiges of them in various other countries of the Western Continent.

The name Quichua, of the general language of Peru, points directly to the Quiches as the branch of the Maya nation that carried civilization to that country.

In this conception of a Supreme Being, Creator of all things, we see reflected theteachings of thePopolvuh, Sacred book of the Quiches, in which we read, 6 i that all that exists is thework of Tzakol the Creator who by his will caused the Universe to spring into existence, and whose names are Bitol the maker Alom the engenderer Qaholom Hewho gives being.

THEMAYAS AND THE QUICHES.

THE MAYAS AND THE QUICHES.

THEMAYAS AND THE QUICHES.

The rays of the light into which says Thoth, all things resolved themselves; that, says the Quiche, author of the Popol-Vuh, appeared on the water as an increasing brightness that bathed the Creator, the feathered serpent, the Kneph, as the Egyptians would name it, in green and azure.

This explains why the Quiches, the Mayas, the Egyptians, the Hindoos, represented the world, and, by extension, the maker of it, as a serpent.

THEMAYAS AND THE QUICHES.

THE AfAYAJS AND THE QUICHES.

In these pages I have presented, without commentaries, a few of the facts that twelve years researches among the ruins of the antique temples and palaces of the Mayas, a knowledge of their language (still spoken by their descendants, and in some places, as in the vicinity of Peten, in all its pristine purity); the deciphering of certain mural inscriptions; the study of the sacred book of the Quiches, and the interpretation of passages in the Troano MS., have disclosed to me concerning the history, civilization, cosmogonical conceptions, religious tenets and practices of the ancient inhabitants of Yucatan.

THEMAYAS AND THE QUICHES.

The Popol Vuh, the grammar of the Quiche language, and the Relation of the things of Yucatan were printed entirely at his own cost, from small savings.

The best known are Nahuatl or Mexican, Maya, Tzendal, Tzotzil, Quiche and its dialects, Mame, and Pokomam.

By the group he means above all Mexican, Quiche, and Maya, including the old language of the islanders of Haiti, from which all the others seem to him to have issued.

At the Imperial Library one should consult Molina's Mexican vocabulary and the Quiche and Cakchiquel vocabularies of the American collection.

He reads it in the texts in Nahuatl, Quiche, Cakchiquel, or Maya, in the Spanish manuscripts, and in the original paintings kept in the libraries and reproduced in Lord Kingsborough's collection.

Nahuatl, which he has studied with more ardor than ever since his last voyage to Mexico, Maya, which he had the chance to go into deeply in Yucatan, and Quiche and its dialects, extended his reach.

He had scarcely a confused idea of it when he published the Quiche text and translation of the Popol Vuh.

The Academy of Inscriptions, however, in 1862, gave a very honorable mention to his two volumes on the Quiche language, on the occasion of the Volney prize.

For the moment, cah in Maya and in Quiche means four, and alludes to the four winds of the world and to the four quarters of every American city, marked by the four arms that form the cross in the sign.

Its root is oc or og, to groan, to enter, to embark, to dominate, according to the various senses the Quiche language gives, all of them related to the great geological events from which the Ocean came.

Hence the name Ogen, which in Quiche means precisely the groaning, the entry, the embarkation, the hidden domination.

In Maya, ok-en means the leg descended, and that leg is the hieroglyphic character of Osiris in America, Osiris carried off in the deluge of Ogyges, whose name is in its turn, in Quiche, the explanation of the same event.

The globules that ordinarily surround the mystic mirror recall the seven primitive gods, or the seven first volcanoes that burst on the region gone down under the waves, seven in Egypt, seven in Mexico, seven that become eight, like the Toltec chiefs, whose eighth, the Eshmun of the Phoenicians, Schmun in Quiche, the little servant, at once the youngest and the most powerful, the minister of his brothers, is Tlamacazqui in Mexican, known in turn under the names Topiltzin, Ce Acatl, and Quetzalcoatl.

He then runs the etymologies of Metztli, its identity with Maya Men and with the Men of the Greeks, Men as the measure of time and of space, the Acatl of the Mexicans, the Ahau of the Quiches, and the Yoni-Lingam of the Hindus, and the Latin mensis, all of them, as he reads them, brought back to the topographic form of the swallowed land.

In Quiche chi is the mouth, an opening, the preposition in or at.

The etymology of Cabirim is by the Quiche language.

The Hom of the ancient mythologies, Oum, Om, An, and the rest, are identical with the Quiche and Mexican Hom.

The etymologies of the name Bacchus are in Quiche.

The Mexican tecpatl, the Quiche tihax, and the Maya Edznab are the same sign.

Medusa, in his etymology, is American, and so are the sheath of the sword of Perseus and the origin of Mycenae, with Greek and Quiche etymologies of that name.

The deep sense of the Quiche legend is what Xbakiyalo, or the Attached Bones, was.

Under the emblem of the brothers Hun-Ahpu and Xbalanque, the heroes of the epic of the Popol Vuh, reappearing before the princes of Xibalba as two wretches dressed in rags, after their condemnation and their execution, the Quiche mythology veils the account of the appearance of the islands between the two American inland seas, and records the conservation of those debris of the swallowed land.

He says what the gourd means in the Quiche symbols, and what the tecpatl of the Mexicans is.

One sees the tribes arriving, the Quiche text adds that one does not know how, by a road that was neither land nor sea and that resembled rocks rolled on the sand, at the Seven Caves that were their refuge, that is at the seven principal ones among the Lesser Antilles, the first raised after the cataclysm.

As those monkeys symbolized the mountains momentarily raised in the Caribbean, so the Arimaspi, whose name can be translated in Quiche as nipples bursting or breaking with the gases, evidently represent the Lesser Antilles, their summits covered with fire.

In Quiche bor, exchanged with vor, means to bore, to pierce, to tap, as German Born is the well, Latin forare, vortex, foramen, boreas the jasper drawn from the quarries.

The Dactyls follow, with a Quiche etymology of their name and its analogy with the Dan of the traditions of the Popol Vuh and with Man-Dan-Ino.

He describes the condition of the new sea toward the Antilles in the first days after the cataclysm: floating islands and chinampas, the populations in the cold and in need, grouping at Mount Pixab according to the Quiches, Tohil giving them fire, and the reappearance of the sun.

The Quiche chiefs follow.

Vowels, the bases of language according to Birch, represent what he says they represent in the Quiche-Guatemalan group.

The combinations of the letters A, I, and U with various consonants, their richness in the composition of Mexican and Quiche words, and an extraordinary faculty of analysis in the languages of this group, are the linguistic claim.

The signification of the names Mot and Mokh in the Phoenician histories, Omoroka and Oxomoco, the etymology and signification of those names, the Zophasemin and what they were, Oulom and Kadmon and their etymology in Quiche, Kazeh, Lebanon, Syrian and Tabor and what they identify with, the two columns of the Phoenician Hercules, the etymology and signification of Hamunim, Khusor the Artist and the Quiche etymology of his name, the idea of work attached to it, Tubal and the words derived from it, the Phoenician Iao identical with the Mexican Yao and Yaotl, the Samaritan Iabe and the Quiche Yabe, and the etymology and identification of the Kerubim, are the list.

The section is that list of Old World names read backward into Quiche and Nahuatl.

El, in Quiche, the sign of the Mexican month Tititl, the etymology and signification of Bethel, how the Daleth is interpreted in Quiche, the role of the fish goddess in the alphabet, Halel explained in the Mexican group, Lilith as the night and the sling, the Nun and the Nahamah, the uraeus and the sign of Colhuacan, Nab, Neb, and Nib, the character P and Phtha from Patah, and the flower of Aram, are the identifications.

Bor, work or servitude, the man of the domain in the Haitian language, identifies the notion of the work of the mines and of precious stones, bor, to hole, to pierce, to bore, in Quiche, with several northern regions of the European world, whose name is still recognized in those of Prussia (Borussia) and of Bursa in Asia Minor.

Imbramus, which the Carians gave to Mercury according to Stephanus of Byzantium, and Imbros, the mystic assessor of the Cabiri, correspond to Quiche words for the grains or the nuggets of the water boring the nipples or the mines, and for the breath piercing the nipples.

He decomposes it in all the words that served as a glossary to bronze and to brass, in Ducange's brunus, brown like the men who first worked it, in the Greek word for the red-haired, in German brennen, to burn, identical with a word in the Chol Maya dialect, and in Flemish bronnen for the spring, the water that pierces, all of them in direct relation with the Quiche and Haitian bor and with the island of Boriquen, Porto Rico, from which the Boreans probably went away on the day of the great dispersion.

I read the Bancroft Library copy, University of California, in the Internet Archive scan of Sacred Mysteries among the Mayas and the Quiches, 11,500 Years Ago.

I will set his Maya and Quiche names, places, rites, and the Atlantic claim he actually makes beside the account he takes from Plato, the same narrative read on Timaeus and Critias.

Title: Sacred Mysteries among the Mayas and the Quiches, 11,500 Years Ago.

The Quiche book Popol Vuh preserves the trials at Xibalba.

Quiche applicants crossed a river of mud and a river of blood, then four roads, white, red, green, and black, to twelve veiled priests and a wooden statue (p.

The rites must have resembled those of the Quiches, a branch of the Maya nation.

But they must have been similar to the rites of initiation practiced by the Quiches, a branch of the Maya nation, at Xibalba, a place in the heart of the mountains of Guatemala.

We learn from the Popol-Vuh, sacred book of the Quiches, that the applicants for initiation to the mysteries were made to cross two rivers, one of mud, the other of blood, before they reached the four roads that led to the place where the priests awaited them.

The name Quichua, the general language of Peru, points directly to the Quiches as the Maya branch that carried civilization there (p.

The egg emits rays, the light into which Thoth said all things resolved themselves, and which the Quiche author of the Popol Vuh said appeared on the water as an increasing brightness that bathed the Creator, the feathered serpent, in green and azure.

Quiches, Mayas, Egyptians, and Hindus represented the world, and by extension its maker, as a serpent.

He has presented, without commentaries, a few of the facts that twelve years of research among the ruins, a knowledge of the language still spoken by the descendants and, in the vicinity of Peten, in all its pristine purity, the deciphering of certain mural inscriptions, the study of the sacred book of the Quiches, and the interpretation of passages in the Troano have disclosed to him concerning the history, civilization, cosmogony, and religious practices of the ancient inhabitants of Yucatan (p.

What I can set beside other writers from this book is therefore a western motherland he calls Mayax and the Land of Kui, an Atlantic island he calls Atlantis and Atlan, a royal house of serpent, fish, turtle, leopard, macaw, and flower, and a Quiche initiation at Xibalba in seven houses.