Pages that link to Popol Vuh: The Definitive Edition of the Mayan Book of the Dawn of Life and the Glories of Gods and Kings

Sobre la compleja identidad de esta figura divina, el notable lingüísta k'iche' Sam Colop (2008: 26-27n21) observa que "El manuscrito dice Uk'u'x Kaj, literalmente 'Corazón del Cielo': huracán que Ximénez traduce como 'un pie' debido a que la palabra se compone de jun, 'uno' y raqan, 'su -- pie'. Sin embargo, el significado de raqan es más amplio, en el diccionario de Coto se utiliza para designar cosas grandes, largas o altas. De hecho, en Coto, la paalbra para decir 'gigante' está asociado a hu rapah r'aqan.

Raxa Kaqulja is one of the manifestations of the god Heart of Sky [Uk'u'x Kaj]. Christenson (2007: 71, note 64) notes that "Räxa (green, new, fresh, sudden)...is a sudden flash or bolt of lightning" and that it "may also refer to the lightning's ability to renew or regenerate." Tedlock (1996: 224, note 65) adds that "'Sudden' translates raxa, 'green, raw, fresh, sudden.'" The names of Raxa Kaqulja and Ch'ipi Kaqulja "refer not only to the shafts of lightning fulgurites, grassy stones formed by lightning in sandy soil."

Wuqub' Kaqix (Siete Guacamaya/Seven Macaw), a deity who takes the form of part human, part bird, is one of the major figures of the Popol Wuj. Anthropologist Allen J. Christenson (2007: 78n150) explains that "The scarlet macaw (Ara macao) is a large species of parrot with beautiful, bright-red plumage.

Sipakna is the first son of Wuqub' Kaqix and Chimalmat. Whereas their other son, Kab'raqan, is more closely linked with the destruction of earth, Sipakna believed himself to be the creator of such earth. Indeed, his first line is “y soy el hazedor de la tierra [And I am the maker of the earth]” (6v). He is killed when the Hero Twins trick him into being crushed by a mountain (Meawan). Christensen (2007: 96n168) suggests that a toponym associated with Sipakna still exists. "This is a long hill in the center of the Rabinal valley roughly the shape of a crocodile.

Ixb'aqiyalo ​ es la esposa de Jun Junajpu y la madre de Jun B'atz' y Jun Chuwen. El lingüista k'iche' Sam Colop (2008: 61fn72) observa que el nombre Ixb'aqiyalo  "se compone de los siguientes términos: Ix -- marcador femenino, baq, hueso, ya o ja', agua' y lo término dubitativo. Tedlock (1996: 250) traduce este término como 'Mujer Garza.'"

Wuqub' Kame (Seven Death) is one of the principal lords of Xib'alb'a along with Jun Kame (One Death). Anthropologist Dennis Tedlock (1996: 251) explains that the name of Wuqub' Kame is a reference to the day number seven and day name Kame on the K'iche' calendar. For more information, see the entry on "Jun Kame and Wuqub' Kame" in Temas Relacionados, to the right.

Lady Blood, or Ixkik’, is the daughter of Kuchuma Kik’ (“Gathered Blood”), a Lord of Xib'alb'a. She escapes from Xib'alb'a after being impregnated by the skull of Jun Junajpu. Her encounters during her escape, and her role in the birth of the Hero Twins, Junajpu a Xb’alamq'e, portrays a powerful female figure in the Popol Wuj  in face of the Lords’ desire to sacrifice her.

In his literal poetic translation, Mayanist scholar Allen J. Christenson renders Lotz kik' as "Sliced Rubber," whereas K'iche' scholar Sam Colop translates the name as "sangre de sacrificio" (blood of sacrifice). As Christenson (2007: 106n248) explains in his prose translation, "Kik' is the vital fluid of any living thing (blood for animals, sap for trees, etc.).

Two bird deities, Pujuyu' and Xpurpuweq, guard the floral garden of Jun Kame' and Wuqub' Kame'. Their names are also onomatopeic representations of the sounds that the birds make. Mayanist Allen J. Christenson (2007: 157n383) cites anthropologist Dennis Tedlock (1996: 274n123), who interprets the names and sounds "as the call of the whippoorwill." He adds, "Interestingly enough, the Quiché version of the call is phonetically very similar to the English name for the bird as well as to its song."

Xulu and Pak'am are seers or visonaries (ilol) summoned by the Hero Twins in Xib'alb'a. According to Mayanist scholar Allen J. Christenson (2007: 166n408), "The Colonial period Varea dictionary lists Xulu (Descended) as '[spirit] familiars appearing alongside rivers.' Basseta lists ah xulu as 'a diviner,' consistent with the statement in the Popol Vuh that he is a visionary seer.

Kaqa Palo Ja' is the first woman of the first four women created by the gods. The translation of the name is generally associated with the sea. Christenson (2007: 202, note 497) translates it as "Sky Sea Horse," while Tedlock (1996: 290, note 148) translates it as "Red Sea Turtle." For more information on this woman and the other three women, see the tema "The First Four Women."

Tz’ununi Ja’ is the third woman of the first four women created by the gods, along with Kaqa Palo Ja’, Chomi Ja’, and Kak’ixa Ja'. Christenson (2007: 202n499) translates her name as "Hummingbird House," while Tedlock (1996: 290n148) translates it as "Water Hummingbird." In the response of the two Anglophone translators, we see the ambiguity of using colonial-era spelling for Maya terms that sound alike, ja (house) and ja' (water).

According to Allen Christenson (2007: note 552, page 198), "In the Quiché language, this would read 'you are watched over/cared for/commissioned.' Throughout the text, the Quichés promise to watch over and care for their gods, providing them with offerings, sustenance, and worship (p. 290; lines 8344-8346, 8379-8388). Tedlock suggests that it may be derived from the Kekchi, kwilix/wilix, “swallow” (the bird) and reads the full name as Lord Swallow (D. Tedlock 1996, 297 n. 152).

Ixpuch' is one of the women sent by the enemy nations to seduce the gods of the K'iche' people, Tojil, Awilix, and Jaqawitz. Christenson provides two interpretations of this name: in one sense, following Tedlock (1996: 310-311) it could be derived from the K'iche' word puch', which "is 'weeping from illness or pain rather than sadness'" or from the Keqchi or Poqom languages, where "puch is 'washing clothes,' with the connotation of 'menstruating'" (2007: 241, note 641).