Tepew Q'ukumatz

Translators of some of the major editions of the Popol Wuj (e.g., Christenson 2007: 17, lines 145-146; Recinos 2012: 23) express the phrase "serpiente emplumada" (feathered serpent) as the proper name of the divine figure Q'ukumatz (or Gucumatz, in Recinos's orthography), more commonly known as the Mesoamerican god, Quetzalcoatl. But K'iche' translator and scholar Sam Colop (2011, 2008) offers a different interpretation, which we represent below in the original Spanish. English-language readers will find that Dennis Tedlock's translation is close to Colop's, in that Tedlock distinguishes between "Sovereign Plumed Serpent", or Quetzalcoatl, and the "Plumed Serpent," mentioned here. Tedlock (1996: 64) writes, "They are there, they are enclosed in quetzal feathers, in blue-green. Thus the name, 'Plumed Serpent.'" In an endnote (#64, page 222) he adds: "This is pa q'uq', pa raxon, in which q'uq' is the primary term for quetzal or its feathers and raxon is identified by PG [Pantaléon de Guzmán, Compendio de nombres en lengva cakchiqvel, ed. René Acuña. México (UNAM, 1984)] as an alternative term for the same thing. Raxon is a nomal form of rax, a color adjective covering the blue to green range." As Tedlock (1996: 23) puts it elsewhere, "The writing in Post-classic books, as compared with Classic writing, shows an increased reliance on phonetic signs, including the use of distinctly Mayan signs to spell out words borrowed from Nahua." In other words, Mayan phonetic accommodations of sounds from Nahuatl, seen here in the yoking together of the deity names, emerges within a long history of graphic writing systems and cultural contact in Mesoamerica.

Reinforcing the history of language and cultural contact among Mesoamerican pueblos, Christenson (2007: n54) adds that Quetzal Serpent, "whose Quiché name is traditionally written Qucumatz in colonial documents, is associated with water in most ancient highland Maya texts. According to the Annals of the Cakchiquels, a group of highland Maya called themselves Qucumatz because “they said that there was salvation only in the water” (Recinos and Goetz 1953, 59). Gagavitz, a legendary ancestor of the Cakchiquels, transformed himself into Qucumatz by throwing himself into a lake, thus causing a storm to agitate the water and form a whirlpool (Recinos and Goetz 1953, 76). Nuñez de la Vega wrote that the Quichés believed that Qucumatz is a serpent with feathers that moves in the water (Recinos 1950, 81 n. 2). The ancient Maya generally associated standing water with the underworld. Thus, the god Quetzal Serpent combines the contrasting powers of a celestial bird with a terrestrial serpent, the darkness of deep waters with the light of the upper world. Thus he transcends all levels of existence." In a note on Q'ukumatz, Christenson (2007:52-3n19) remarks: "The male quetzal’s tail feathers were highly prized by Maya royalty for their beauty and size, often reaching three feet in length. The unique coloration of the bird carried profound religious significance for the Maya. Its predominant blue/green feathers represented sky and vegetation, both symbols of life. Its red breast represented fire, the force that quickens life. Kumatz is a general term for “snake” or “serpent.” The serpent was a common Maya symbol for regeneration or rebirth because of its tendency to periodically shed its skin to reveal a newer and brighter one. The combination of an avian lord of the skies with a serpentine lord of the earth and underworld gave this god power over all levels of the Maya universe. He is undoubtedly related to the well-known god Quetzalcoatl (Nahua for “Quetzal Serpent) worshiped by the Aztecs of Central Mexico."

As a translator, Christenson (2007: 52-3n19-20) breaks the terms Tepew and Q'ukumatz into two entities, noting, "Tepew (Sovereign) is one of several words in the Popol Vuh that were borrowed from the central Mexican group of languages, Nahua, variants of which were spoken by both the epi-Toltec and Aztec nations. This word is the Quiché form of the Nahua tepeuh, meaning 'conqueror' or 'majesty' (Campbell 1970, 4). Coto and Basseta record that in the Colonial era, the Quichés recognized the word as referring to 'majesty, dignity, lordship, power.' Tedlock and Recinos translate the word as 'sovereign,' which I prefer to the more descriptive 'majesty' used by Edmonson." As these examples suggest, translators approach the complex history of Mesoamerican language contact in their own way.s

Frente a la evidencia de una larga e importante historia de contacto lingüístico y cultural en la región mesoamericana, el sabio k'iche' Sam Colop (2011: 26) explica porqué prefiere no escribir el nombre del dios creador "Q'ukumatz" en la versión española de su libro. En una de las escenas iniciales del texto Colop expresa el nombre así: "Dimanaban luz / estando en vueltos de plumas de quetzal / en plumas azules / de ahí la nominación de 'Serpiente Emplumada.'" En las notas al pie el destacado lingüista explica la toma de decisión así (2011: 204n18-19): “El texto k’iche’ dice saqtetoj e k’o wi donde saqtetoj quiere decir ‘luz que sale de entre las plumas’ donde estaban envueltos. Ésta es una lectura inversa fundada en Basseta quien traduce saqteoj como ‘la claridad que entrap or los risquieros’, es decir entre los resquicios. Asimismo, el texto literalmente dice que estaban ‘enterrados’ entre plumas verdes y azules. La palabra q’uq’ significa quetzal, pero también así se llaman sus plumas. Razxon es otra ave de plumas color azul que está asociada al quetzal. En el diccionario de Basseta se dice: ‘Q’uq’: la pluma verde y el pájaro que le cría. Raxon: pluma azul y el pájaro.”

De esta forma Colop (2011: 205n19) observa que en la siguiente línea, "Aquí se aclara por qué se dice 'Serpiente Emplumada.' Es por la luz o blancura que escapa de entre las plumas de quetzal en medio de la oscuridad. Si vemos a esta ave de frente, debajo de sus plumas verdes tiene unas blancas y en k'iche' la palabra para 'luz' es la misma que para 'blanco.' La metáfora, entonces, está asociada al ave." Añade el sabio k'iche' en otro estudio (2008: 26n20) que no está de acuerdo con las interpretaciones de otros traductores. Por ejemplo, el escritor guatemalteco Adrián Recinos (1953: 86) escribe "'hablaron entre sí Tepew y Gucumatz' cuando el texto k'iche' dice que quien habló con ellos fue Uk'ux' Kaj."

A su vez Colop (2011: nota 5, páginas 201-202) observa que "Tepew es una palabra náhuatl que significa 'conquistador' o 'victorioso' y se compone de los términos te- 'gente' y -pew, 'conquistar' (Campbell, 1983), que en este caso es el adjetivo, y Q'ukumatz es el nominal. La expresión ha sido traducida como 'majestad' (Edmonson, 1971: 4) y 'soberana' (D. Tedlock, 1996: 63). En este contexto es una metonimia de Quetzalcóatl. Q'ukumatz es mi escritura porque Recinos lo escribe Gucumatz. Para mayor claridad, Recinos dice: 'es la versión quich'e de Kukulcán, el nombre maya que Quetzalcóatl' (Recinos, 1953: 82) y que significa 'majestuosa serpiente emplumada'". Colop cita a Lyle Campell (1983) y Munro Edmonson (1971). En este sentido se observa que la interpretación de Colop sigue la de Dennis Tedlock (1996), quien distingue entre la diedad Q'ukumatz y Tepew Q'ukumatz (Serpiente Emplumada), dos figuras íntimamente conectadas con Quetzalcóatl y las antiguas tradiciones sagradas de los pueblos mesoamericanos.