PROPHECY OF CHILAM BALAM - Comparison
Because of the importance of this Mayan prophecy, and in an effort to leave no stone unturned, I offer here other translations of this important document. My source is Alfred M. Tozzer, A MAYA GRAMMAR, with Bibliography and Appraisement of the Works Noted, Cambridge, Massachusetts, Peabody Museum, 1921. A transcript of his book may be obtained from http://www.archive.org/details/mayagrammar09tozzrich as well as other internet sources.
Tozzer offers descriptions of sixteen manuscripts of the Chilam Balam on page 182 to 191. He also offers three partial portions of the Mayan text on page 120. In Tozzer's words:
It will be noted that there are several passages which still remain far from clear in spite of the different authors who have worked upon them. Lizana's translation, which is very good as a free rendering, does not follow the text at all closely in several places. He has left out many words and particles. This passage is given in order to illustrate some of the difficulties spoken of in the introduction to this section. It should be remembered that these Maya texts are transcribed into the system of writing Maya adopted in this work. The division into syllables is the work of the author.
Franciscan Friar Bernardo de Lizana (1581-1631), who wrote a Historia de Yucatan, had his work published in Valladolid, Spain in 1633. A devout Catholic, he was impressed by the visionary experiences of various Mayan beneficiaries and described these events in the pages of the Dictionary of Our Lady of Izamal and the Spiritual Conquest of Yucatán in 1623-24. Refer to my work on modern Marian Apparitions, http://www.world-destiny.org/tocmara.htm, or http://www.world-destiny.org/bbg/Marian Apparitions-PDF.aspx.
Juan Martinez Hernandez, a Mayan historian and scholar, lived and died in Merida, December 31, 1866 to March 14, 1959. Tozzer had much respect for the work of Martinez, as he was known to Mayan scholars. Martinez is famous for his contribution to the so-called GMT (Goodman-Martinez-Thompson) calendar correlation, which brought the Mayan calendar into correlation with European calendars. He also edited works by other Mayan scholars. In 1930 he published the Maya-Spanish portion of the massive Diccionario de Motul.
Tozzer shows Mayan script of the prophecy from Tizimin, Chumayel, Lizana, and Martinez. He shows English translation from himself, Lizana, and Martinez. The Mayan script text is very nearly the same for all four sources. Hence I have tried to coalesce these into one, with notes where they differ. I show the three separate translations reported by Tozzer, Lizana, and Martinez.
Tozzer produces confusion in his attempt to show the separation into syllables. His orthography differs greatly from that used by David Bolles and other recent authors. For example he uses tse instead of che, wil instead of uil, confusion of "k," "q," and "c," and so on. In fact, his notation of the Mayan script is so distorted I had to reconcile with more modern sources, which was not difficult, merely tedious.
I offer comment in a separate paper.
(1) This sentence is given a Spanish twist with the insertion of the word de, and de sis in place of tis, in both the Chumayel and Lizana versions.
(2) Tozzer inserts a second his cross in his translation, which is clearly a mistake.
(3) Tozzar states: These two words are difficult to translate. I suggest halmah-t'an, commandments.
Tozzer arbitrarily cuts off the text at this point that does not reconcile with the other versions, and which show further text following Bolles line 44 to line 70. Either he had a defective manuscript, or he made the choice for reason unknown to us. We can see that the final lines are confused. I have indicated where the Bolles version shows other words inserted with use of brackets. I show where Tozzer has extra words with parenthesis.