Claude-Francois Baudez. Une histoire de la religion des Maya: du pantheisme au pantheon.

Claude-Francois Baudez. Une histoire de la religion des Maya: du pantheisme au pantheon. CLAUDE-FRANCOIS BAUDEZ. Une histoire de la religion des Maya: dupantheisme au pantheon. 472 pages, 113 figures, 1 table, 33 colourphotographs. 2002. Paris: Albin Michel; 2-226-12669-4 paperback 35[euro]. Claude-Francois Baudez's book on Maya religion is a verywelcome addition to the dearth of works in French on the subject. As thetitle shows, it is 'a history of the religion' and, as such, apersonal interpretation of the prehispanic evidence relating to theworldview world��view?n. In both senses also called Weltanschauung.1. The overall perspective from which one sees and interprets the world.2. A collection of beliefs about life and the universe held by an individual or a group. and ideology of this fascinating civilization. In a long and detailed introduction, Baudez presents his thesis anddiscusses the methodology used for analysing the data. From the firstrepresentations of religious themes in the Preclassic period up to theSpanish Conquest, Maya religion has evolved and changed. One cannot talkof homogeneity throughout 2000 years of history. The most importantchange that has occurred in the religious system, according to theauthor, is the transformation from a world without gods, composed ofsupernatural or cosmic forces, in the Classic period, to a world with anelaborate pantheon in the Postclassic. This comes as somewhat of aniconoclastic i��con��o��clast?n.1. One who attacks and seeks to overthrow traditional or popular ideas or institutions.2. One who destroys sacred religious images. statement among mayanists, and especially the epigraphistswho have generally based their identification of the Classicsupernatural beings upon analogies with the Postclassic codices co��di��ces?n.Plural of codex. andColonial texts such as the Popol Vuh. Baudez, following Kubler and whatis still very much a lively debate on continuity/disruption iniconographic studies, sees a serious methodological flaw in thisapproach. Baudez proposes to work predominantly on a synchronic syn��chron��ic?adj.1. Synchronous.2. Of or relating to the study of phenomena, such as linguistic features, or of events of a particular time, without reference to their historical context. leveland criticizes the abuse of untested analogies. Faithful to his methodological standpoint, Baudez structures hisbook in three chapters: the Classic religion, the transition featuringChichen Itza, and the last centuries preceding the Spanish Conquest.Each chapter presents elaborate information and interpretations onvarious data relating to ritual and worldview. In the first two, hisinterpretations rest almost exclusively on archaeology, iconography and,to a much lesser extent, epigraphy epigraphy:see inscription. . Only in the last chapter does hemake ample use of the Postclassic codices, Colonial sources andethnography. The chapter on Classic religion first looks at the places ofrituals. Caves, temples and ball courts are privileged. Through a fineanalysis of the architecture and iconography of selected centres such asCopan, Tikal and Palenque, he proposes that these are 'ritualtheatres' in which the buildings constitute so many stage sets. Themajor part of this chapter is dedicated to the study of beliefs andritual. The stage is set with the presentation of the cosmos and itsvarious parts; then, the mythical world and its actors are introduced.The chapter closes, as one would expect, with the actual performances:the rites that connect the cosmos, the mythical world and humans. Someof his concluding remarks permit us to get a picture of Baudez'sinterpretation of Classic religion. Among these, many are generallyshared by most mayanists, such as the conception of space (vertical andhorizontal) and time (astronomical, ritual and dynastic). The centralfigure of the king is another idea shared by most mayanists; thesovereign is at the centre of most cosmic scenes. He is identified with the cosmic tree, compared to the sun andcelebrated on stelae. His funerals are sumptuous, often with humansacrifices and complex rituals to ensure his survival. His ancestorsanoint a��noint?tr.v. a��noint��ed, a��noint��ing, a��noints1. To apply oil, ointment, or a similar substance to.2. To put oil on during a religious ceremony as a sign of sanctification or consecration.3. his legitimacy, and the ancestor's cult is a central part ofthe religious system. Baudez departs from the generally accepted idea that there is animportant pantheon of gods among the Classic Maya. According to him,there are no temples dedicated to gods. Glyphs that are used to namegods in the Postclassic codices have not been found on Classicmonuments. God K may be an exception, but nothing allows us to give himthe status of deity: he only personifies lightning and the otherso-called gods are also personifications of cosmic forces. Thesupernatural beings, which constitute the Palenque triad, have a specialstatus: the sovereigns of that city have created gods to legitimizetheir dynasty. GIII GIII Gasherbrum III (26,089 ft. mountain near Pakistan-China)is the nocturnal sun, GII GII Global Information InfrastructureGII Getty Information InstituteGII Gasherbrum II (26,360 ft. mountain near Pakistan-China)GII Government Information InfrastructureGII Ghana Integrity Initiative lightning and GI the humanunderworld. They acquire a special identity, a name, a birthday and aline of descent Noun 1. line of descent - the kinship relation between an individual and the individual's progenitorsfiliation, lineage, descentfamily relationship, kinship, relationship - (anthropology) relatedness or connection by blood or marriage or adoption , and each is the patron-protector of the three templesof the Cross group. However, this is not found elsewhere in the Classicperiod. Finally, composite or 'grotesque' creatures,anthropomorphs and ancestors, not gods, are the other cosmic beingsrepresented. The second chapter centres on the transition between the Classicand Postclassic periods. The city states of the Central region areabandoned, except Chichen Itza which becomes the only important city inthe north of Yucatan. At this site are felt strong intrusions from thewest, directly or not from Central Mexico. New architectural (largecourts with columns, porticos and sunken patio, truncatedtemple-pyramids) and iconographic traits (warriors, priests, humansacrifices) reflect social, political and ideological changes. The kingis not central any more and political power is shared between severalleaders. The warriors have unprecedented importance and are part of acult involving human sacrifice and self-sacrifice. The rituals are nowcollective and ostentatious os��ten��ta��tious?adj.Characterized by or given to ostentation; pretentious. See Synonyms at showy.os , as shown by skull racks, chac mools, andseveral scenes sculpted on walls and columns. Baudez presents aninteresting model relating the temple-pyramid, the sun and the heartsacrifice with the sunken patio, the earth and sacrifice bystrangulation strangulation/stran��gu��la��tion/ (strang?gu-la��shun)1. choke (2).2. arrest of circulation in a part due to compression. See hemostasis (2).stran��gu��la��tionn. and beheading. On the subject of deities, Baudezrecognizes the presence of a few gods in Chichen Itza, especially thesun god, God K, God N and God O; nevertheless, only the sun god is anobject of cult. Many of these new rites and conceptions are related tothose of Central Mexico, of Tula and Tenochtitlan. The last chapter deals with the last centuries before the SpanishConquest (1250-1525 AD). Baudez makes ample use of archaeological,iconographic and written documents to describe the supernatural worldand ritual practices of the Maya. Again, they reflect the social andpolitical changes at the onset of the Postclassic: political andreligious decentralization de��cen��tral��ize?v. de��cen��tral��ized, de��cen��tral��iz��ing, de��cen��tral��iz��esv.tr.1. To distribute the administrative functions or powers of (a central authority) among several local authorities. , a rich and prolific pantheon of gods, andregional and local ritual practices. Baudez attributes most of thesereligious changes to the influence of Central Mexico. When comparingLanda's writings and the Maya codices with Aztec literature, thestrongest analogies are with rites such as human sacrifice,self-sacrifice, mortuary practices and ceremonial offerings. Baudez contributes to Maya studies and, more specifically, to theFrench literature on the subject. The richness and quality of theinformation presented and the author's capacity to integratearchaeological and iconographic data in an original Fashion will appealnot only to the general public but to specialists' as well. Thesections on Chichen Itza and the centuries before the Spanish Conquestoften present new insights on religion and ritual, which are originalbut not iconoclastic. However, some of Baudez's interpretations ofClassic Maya religion are provocative and will certainly give rise todiscussion if not debate. LOUISE ISEULT PARADIS Department of Anthropology, University of Montreal, Montreal,Canada.