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Among the Mayas, priestly functions were often fulfilled by dignitaries who were not professional priests, but this fact cannot be used to argue the nonexistence of a separate priesthood. The Popol Vuh stereotypically describes the first ancestors as "bloodletters and sacrificers" and as the carriers of their deities , a priestly function. [ 5 ]
This is a list of deities playing a role in the Classic (200–1000 CE), Post-Classic (1000–1539 CE) and Contact Period (1511–1697) of Maya religion.The names are mainly taken from the books of Chilam Balam, Lacandon ethnography, the Madrid Codex, the work of Diego de Landa, and the Popol Vuh.
Little is known with certainty concerning the Classic Maya priesthood. Iconographically, there can be no serious doubt but that the aged, ascetic figures depicted as writing and reading books, aspersing and inaugurating dignitaries and kings, and overseeing human sacrifice, represent professional priests and high priests at court.
The Maya Vase Book Vol. I: 161–184. Coe, Michael D., and Stephen Houston (2015), The Maya. Thames & Hudson. Danien, Elin C. (2004), Maya Folktales from the Alta Verapaz. University of Pennsylvania, Museum of Archaeology and Anthropology, Philadelphia. Foster, George M. (1945), Sierra Popoluca Folklore and Beliefs. Berkeley / Los Angeles ...
Those complex structures in the acropolis that did not have burials were likely to have been temporary residences serving such functions as housing for the priesthood, schools, and ritual retreat houses. These uses would parallel functions represented in similar contexts after Spanish contact with the Postclassic period Maya. [13]
Maya is one of three causes of failure to reach right belief. The other two are Mithyatva (false belief) [91] and Nidana (hankering after fame and worldly pleasures). [92] Maya is a closely related concept to Mithyatva, with Maya a source of wrong information while Mithyatva an individual's attitude to knowledge, with relational overlap.
This category and its subcategories are for articles relating to the belief systems of the pre-Columbian Maya civilization of Mesoamerica, including aspects such as mythology, religion, ceremonial practices and observances.
The relevance of modern Dark Rift observations to pre-Columbian and traditional Maya beliefs is strongly debated, and academic archaeologists reject all theories regarding extraterrestrial contact, but it is clear that the promotion of Mayanism through interest in 2012 is contributing to the evolution of religious syncretism in contemporary ...