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The Myths of Mexico & Peru

Chapter 197: The Sun-God
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About This Book

An illustrated survey of pre-Columbian civilizations and their myth systems, beginning with Mexican society and its pantheon and presenting major myths, rituals, cosmologies, and legends—including Aztec and Maya traditions and representative figures such as the feathered‑serpent and night and rain deities. It examines Maya origins, narrative cycles, and ritual practice, then turns to the civilizations of the Andean world and their mythic motifs, and offers comparative interpretation alongside archaeological observations, bibliographic references, a glossary, and numerous illustrations that connect mythic narratives to surviving monuments and artifacts.

The Sun-God

In G we may be sure that we have found a sun-god par excellence. His hieroglyph is the sun-sign, kin. But we must be careful not to confound him with deities like Quetzalcoatl or Kukulcan. He is, like the Mexican Totec, the sun itself, and not the Man of the Sun, the civilising agent, who leaves his bright abode to dwell with man and introduce him to the arts of cultured existence. He is the luminary himself, whose only acceptable food is human blood, and who must be fed full with this terrible fare or perish, dragging the world of men with him into a fathomless abyss of gloom. We need not be surprised, therefore, to see god G occasionally wearing the symbols of death.

God H would seem to have some relationship to the serpent, but what it may be is obscure, and no certain identification can be made.

I is a water-goddess, an old woman with wrinkled brown body and claw-like feet, wearing on her head a grisly snake twisted into a knot, to typify the serpent-like nature of water. She holds in her hands an earthenware pot from which water flows. We cannot say that she resembles the Mexican water-goddess, Chalchihuitlicue, wife of Tlaloc, who was in most respects a deity of a beneficent character. I seems a personification of water in its more dreadful aspect of floods and water-spouts, as it must inevitably have appeared to the people of the more torrid regions of Central America, and that she was regarded as an agent of death is shown from her occasionally wearing the cross-bones of the death-god.