Los glifos emblema y los lugares sobrenaturales: el caso de Kanu'l y sus implicaciones

Abstract

Felix kupprat Investigador independienteResumen: Los glifos emblema incorporan nombres de lugares, de los cuales algunos hacen referencia a espacios primordiales y a escenarios de eventos mitológicos. Uno de estos glifos emblema sobrenaturales es el título k'uhul kanu'l ajaw, 'señor divino de Kanu'l', que principalmente fue utilizado por los gobernantes de Calakmul durante el Clásico Tardío. Los textos jeroglíficos en soportes cerámicos del Clásico Tardío sugieren que el topónimo Kanu'l nombraba a una cueva, en la cual el dios del maíz fue derrotado, murió y renació. Evidencias adicionales indican que también los demás topónimos que aparecen en la narrativa de la resurrección del dios del maíz denominaban a lugares primordiales, lo que nos permite ampliar de manera tentativa la lista de glifos emblema sobrenaturales.Palabras clave: Glifos emblema, topónimos mitológicos, Kanu'l, dios del maíz, cerá-mica estilo códice, danzante de Holmul.Abstract: Some of the place names incorporated in Emblem Glyphs refer to primordial locations and the settings of mythic events. The title k'uhul kanu'l ajaw, 'godly Kanu'l king', most prominently borne by the Late Classic rulers of Calakmul, is one of these supernatural Emblem Glyphs. Evidence from hieroglyphic texts on Late Classic ceramics suggests that the toponym Kanu'l names a cave where the defeat, death and resurrection of the Maize god took place. Additional evidence indicates that other toponyms related to the resurrection of the Maize god also name primordial places, allowing us to tentatively extend the list of supernatural Emblem Glyphs.

Kings of the East: Altun Ha and the Water Scroll Emblem Glyph

“…One way to account for their inclusion here is that the four dynasties were somehow perceived to delimit the central Maya lowlands, as if they were thought to be located at the geographic extremities. This pattern would duplicate other instances wherein sets of four emblem glyphs are cited in texts commemorating encounters between kings, such as those recorded on Stela A at Copan and Stela 10 at Seibal (see Barthel 1968; Marcus 1973; Helmke and Kupprat 2017; Schele and Mathews 1998:159–161, 185–187). Assuming that this interpretation is correct, it can be suggested that Palenque was deemed to represent the west and Copan the south.…”

Under the Lordly Monarchs of the North: The Epigraphy of Northern Belize

“…The names can be read as Yax Tok Jo'l (“Green Is the Cloud Skull”), and Tay el Chan K'inich (“Radiant One Who Consumes(?) the Heavens”), and the mythic toponym is Huk-ha’-nal (“Seven-Water-Place;” Figures 9c and 9d), which is known to be the place of the Maize God's demise in Classic Maya mythology (Helmke and Kupprat 2017:106). Considering the contextual and spatial association of the cache with the tomb below, one might conjecture that the vessels name the successor to the entombed king, and that the tomb was a namesake of the fabled locale where the Maize God perished.…”

Crocodiles, Sharks, and Some Speculations on Central Peten Preclassic History

“…The precise meaning or meanings of emblem glyphs are disputed. They may refer to royal titles, toponyms, places of origin, or homelands of political dynasties; where dual emblems exist, one might refer to places or agents in mythic deep time (Helmke 2012; Helmke and Kupprat 2017). Tikal's poorly known animate emblem resembles a “bundled feathered” crocodile or crocodile head (Figure 9d; Montgomery 2001:Figure 9; Tokovinine 2008a:5–6, Figure 3b).…”