ABORIGINAL AMEEICAN POETRY. 21 



Their record covers a period of from 1,420 to 1,704 years before tte Spanish settlement, 

 according as the kalun or cycle is estimated at twenty or twenty-five years. Interesting 

 as they are from some standpoints, these succinct annals add little to our information. 

 They suggest " obstinate questionings " rather than supply satisfying answers. One 

 thing, however, they clearly show, that the Mayas were rich in myths. They had two 

 famous culture heroes, Itzamna and Cuculcan, the former, whose name is enshrined in 

 Itzamal, being associated with a migration from the east, and the latter, with a movement 

 from the north. Hernandez, sent by Las Casas to Yucatan in 1545, fancied that he detected 

 traces of Christian doctrine in the legends told him by the Maya priests. Mr. John T. 

 Short woiild reject the story altogether, but Dr. Brinton thinks that if the correct forms be 

 restored to the names, what is fanciful will disappear, and what is real will remain. It 

 is not the first time that zealous missionaries have found the doctrine of the Trinity in 

 heathen mythology. It is sufficient for the purpose of this paper to be assured from mani- 

 fold evidence, early and recent, that the Mayas had the imagination and the constructive- 

 ness of a poetic race. The Votan of the Tzeudals, a kindred tribe, is one of the most 

 extraordinary of American culture heroes. It would seem, however, that his character and 

 exploits are, at least, as much the creation of Iberian fancy as they are the development of 

 Tzendal tradition. He " is " writes Mr. Short, " a mystery, and to arrive at his true 

 character or office is simply an impossibility." Votan is said to have crossed the sea from 

 the east, from Vahim Chivim, by way of Valum Votan, to apportion the land of a new 

 continent to seven families that he brought with him. The date assigned for his journey 

 is the year B. C. 1000. The city which he founded is identified with Paleuque. The 

 legend in which his acts are recorded, is said to haA'e been written by one of his descendants 

 of the ninth generation. The book having long been jealously guarded by the people of 

 Tacoaloya, in Soconusco, was at last discovered by Francesco Nunez de la Vega, Bishop of 

 Chiapas, who destroyed it. Another copy was, nevertheless, in possession of Don Eamon 

 de Ordonez y Aguiar, of Ciudad Real, in Chiapas, and from him Dr. Paul Felix Cabrera 

 obtained some account of it, which he supplemented from his own imagination. The 

 story has given rise to the wildest speculations, even sage and cautious men allowing 

 themselves to be misled into all kinds of false affinities of language and mythology. Some 

 have recognised Odin, others Gautama in the Tzendal culture-hero. Dr. Brinton derives 

 the name from a pure Maya M^ord, signifying " heart " — the " Heart of his people." That 

 such an expression is not without precedent in the aboriginal language of reverence or 

 supplication, he shows by citing the occurrence of a similar term in the sacred legend of 

 Quiches, the Popol Vuh. It is found in the following prayer to their deity, which may 

 also serve as a fair illustration of the style of the work : — 



' Hail, Creator and Maker 1 



Regard us, attend us : 

 Heart of Heaven, Heart of the Earth, 



Do not forsake us, do not leave us. 

 God of Heaven and Earth, Heart of Heaven, 



Heart of Earth, consider our jirosperity always ; 

 Accord us repose, a glorious repose, 



Peace and prosperity, justice, life and our being. 



