188:
163:(1964). Martínez interpreted Hunab Ku as evidence for Maya monotheism and suggested that it was represented by the symbols of a square within a circle or a circle within a square, the square representing measurement and the circle representing motion. Martínez related Hunab Ku to concepts and symbols in
254:
Facsimiles of the codex were published in 1903 and 1982. In 1976, the design was introduced to the weavers of
Teotitlan, Oaxaca by epigrapher Gordon Whittaker, who commissioned a rug based on the design in the Codex Magliabbechiano. By 1978, it had been reproduced multiple times. Argüelles says he
77:, where "Hunab-ku" is identified as "the only living and true god, also the greatest of the gods of the people of Yucatan. He had no form because they said that he could not be represented as he was incorporeal". The term also appears in the
132:
for the singularity of God is linguistically transparent to the oneness of the Father, Son, and Holy Spirit and occurs widely in the missionary writings. He also notes, "the fact that close paraphrases make reference to
625:
The Book of the Life of the
Ancient Mexicans, Containing an Account of Their Rites and Superstitions: An Anonymous Hispano-Mexican Manuscript Preserved at the Biblioteca Nazionale Centrale, Florence, Italy.
553:
The Book of the Life of the
Ancient Mexicans, Containing an Account of Their Rites and Superstitions: An Anonymous Hispano-Mexican Manuscript Preserved at the Biblioteca Nazionale Centrale, Florence, Italy.
159:
beliefs about Hunab Ku derive from the work of Me r
Domingo Martínez Parédez (1904–1984) who first presented his interpretation of the concept in 1953 and expanded upon his ideas in a subsequent book,
344:
could refer as well to a non-Christian deity, as to God, and if so our reading of the foregoing passages would shift fundamentally. Even if this is possible in theory, it is unlikely in fact ."
47:
document heavily influenced by
Christianity, it refers specifically to the Christian God as a translation into Maya of the Christian concept of one God, used to enculturate the previously
252:
The
Fundamental Principles of Old and New World Civilizations: A Comparative Research Based on a Study of the Ancient Mexican Religious, Sociological and Calendrical Systems.
617:
The
Fundamental Principles of Old and New World Civilizations: A Comparative Research Based on a Study of the Ancient Mexican Religious, Sociological and Calendrical Systems
167:, particularly the idea of a Great Architect of the Universe and the Masonic square and compass. It was also Martínez who first associated Hunab Ku with the expression "
286:, a motif that also appears frequently in other books by Ryan. It is likely that the illustrator for Ryan's book found the Aztec design in Nuttall's 1903 publication.
39:
term meaning "The One God". It is used in colonial, and more particularly in doctrinal texts, to refer to the
Christian God. Since the word is found frequently in the
304:
Despite the assertions of Martínez, Argüelles, and
Jenkins, there are no known representations of "Hunab Ku" that have been documented for the ancient Maya. It is an
290:, who first saw the symbol as used by Argüelles, subsequently encountered Ryan's novel in a used book store. He appropriated the decorated borders for use in his
611:
Juan Martínez Hernández, Editor. Mérida. 16th century MS., missing. Copy, said to be 17th century, in John Carter Brown
Library, Providence. Gates reproduction.
207:
for a ritual cloak, known as the Mantle of Lip Plugs (or, arguably, mantle of "spider water"). The design survives today as a rug design being sold in central
73:
The earliest known publicly available written reference to the term "Hunab Ku" (which translates as "Sole God" or "Only God") appears in the 16th century
246:(not Maya) document that is also known for graphic depictions of heart sacrifice drawn by indigenous artists. The design was first reproduced by
203:. However, instead of Martínez' symbol, what Argüelles asserted was the "Hunab Ku" symbol was originally a rectangular design used by the
567:
Jaloj Kexoj and PHI-64: The Dual Principle Core Paradigm of Mayan Time Philosophy and its Conceptual Parallel in Old World Thought.
295:
Jaloj Kexoj and PHI-64: The Dual Principle Core Paradigm of Mayan Time Philosophy and its Conceptual Parallel in Old World Thought
171:," which he translated as "Eres mi otro yo." (In English, this means "You are my other I.") Martínez' ideas were popularized by
609:
Diccionario de Motul, Maya Español atribuido a Fray Antonio de Ciudad Real y arte de lengua Maya por Fray Juan Coronel.
620:. Archaeological and Ethnological Papers of the Peabody Museum, Harvard University, Vol. II. Cambridge, Massachusetts.
40:
255:
purchased two rugs from Teotitlan with the design, which he subsequently modified and popularized in his book
215:
and the god Hunab Ku by Argüelles, who modified the symbol to look more like a circular motif evoking a
260:
239:
176:
62:
195:
After being introduced to the concept by Hunbatz Men, who discussed this concept in his 1986 book
287:
172:
647:
109:(1946). It is necessary to refer to Mayan authors to verify the Mayan origin and use of this.
555:
Reprint of 1903 edition with additional commentary. University of California Press, Berkeley.
652:
271:
86:
250:, who rediscovered the Codex Magliabecchiano in Florence, Italy in 1898, in her 1901 book
187:
112:
However, the interpretation of Hunab Ku as a pre-Hispanic deity is not widely accepted by
102:
266:
The design, rendered in black-and-white, appeared on the cover and on decorated pages of
616:
572:
Martínez Parédez, Domingo (1953) "Hunab Kú: Síntesis del pensamiento filosófico maya."
24:
641:
309:
279:
247:
220:
117:
224:
216:
128:
a form of Yucatec created in the context of missionization. He writes "The use of
90:
80:
33:
179:. The significance of the symbol has also been discussed by José Castillo Torre
164:
282:
of 1680. Decorative borders on pages in the book combine this design with the
98:
48:
44:
212:
590:. Comunidad Indígena Maya de Estudios y Difusión Cultural, Mérida, Yucatán.
101:. An assertion that Hunab Ku was the high god of the Mayas can be found in
321:
283:
232:
113:
58:
228:
156:
94:
55:
148:
with the Christian God, even when surrounding text may be ambiguous."
297:(1994) and also a version republished with modifications as the zine
208:
204:
546:
Por la señal de Hunab Ku: Reflejos de la vida de los antiguos mayas.
238:
The earliest known appearance of the design is in the 16th century
305:
243:
186:
93:. Hunab Ku was closely associated with an indigenous creator god,
574:
Filosofía y letras; revista de la Facultad de Filosofía y Letras
291:
275:
89:, but is unknown in any pre-Conquest inscriptions in
551:Boone, Elizabeth H. and Zelia Nuttall, eds. (1982)
231:to create humanity. It has become associated with
223:or the blood dropped by Hunab Ku on the bones that
54:References to Hunab Ku have figured prominently in
581:Hunab Kú: Síntesis del pensamiento filosófico maya
199:, Argüelles popularized Hunab Ku in his 1987 book
161:Hunab Kú: Síntesis del pensamiento filosófico maya
560:Converting Words: Maya in the Age of the Cross.
191:Argüelles' modification of the Hunab Ku symbol.
548:Libreria de Manuel Porrúa, S.A., Mexico City.
8:
124:as an expression created in the context of
340:Hanks 2010:355 - "It is not objected that
562:University of California Press, Berkeley.
116:scholars today. Anthropological linguist
604:. Stanford University Press, Palo Alto.
539:The Mayan Factor: Path Beyond Technology
97:, in an effort to make use of religious
634:. University of Oklahoma Press, Norman.
333:
28:, standard Yucatec Mayan orthography:
23:
7:
632:The Book of Chilam Balam of Chumayel
627:University of California, Berkeley.
14:
579:Martínez Parédez, Domingo (1964)
576:51-52 (julio-diciembre): 265-275.
308:motif (see the commentary on the
595:Secrets of Maya Science/Religion
597:. Bear & Company, Santa Fe.
583:. Editorial Orion, Mexico City.
541:. Bear & Company, Santa Fe.
144:allows us to securely identify
211:, but was associated with the
1:
607:Motul, Diccionario de (1929)
69:Hunab Ku as the Christian God
544:Castillo Torre, José (1955)
623:Nuttall, Zelia, ed. (1903)
565:Jenkins, John Major (1994)
270:(1914), a romance novel by
259:(1987) and during the 1987
669:
497:Nuttall 1901: 103, Fig. 32
152:Hunab Ku in New Age Belief
120:, for example, identifies
51:Maya to the new religion.
569:Four Ahau Press, Boulder.
558:Hanks, William F. (2010)
600:Morley, Sylvanus (1946)
312:page for this article).
41:Chilam Balam of Chumayel
537:Argüelles, José (1987)
32:) is a colonial period
614:Nuttall, Zelia (1901)
515:Boone and Nuttall 1982
192:
588:Religión ciencia maya
278:territory during the
268:The House of the Dawn
197:Religión ciencia maya
190:
593:Men, Hunbatz (1989)
586:Men, Hunbatz (1986)
434:Martínez 1964: 26-27
299:Aztec Sacred Science
261:Harmonic Convergence
240:Codex Magliabechiano
219:symbol as well as a
85:, written after the
75:Diccionario de Motul
21:Mayan pronunciation:
630:Roys, Ralph (1967)
470:Castillo Torre 1955
25:[huˈnaɓkʼu]
288:John Major Jenkins
193:
183:Hunab Ku as symbol
660:
602:The Ancient Maya
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257:The Mayan Factor
201:The Mayan Factor
107:The Ancient Maya
105:'s classic book
87:Spanish Conquest
61:such as that of
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177:José Argüelles
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126:maya reducido,
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63:José Argüelles
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118:William Hanks
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225:Quetzalcoatl
217:yin and yang
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91:Maya writing
81:Chilam Balam
78:
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53:
45:syncretistic
36:
34:Yucatec Maya
29:
16:
15:
389:Morley 1946
173:Hunbatz Men
165:Freemasonry
83:of Chumayel
642:Categories
532:References
227:took from
169:In Lak'ech
99:syncretism
49:polytheist
30:Junab K'uj
461:Argüelles
371:Roys 1967
342:hunnab ku
213:Milky Way
648:Fakelore
479:Men 1986
452:Men 1989
443:Men 1986
322:Mayanism
316:See also
301:(1994).
284:swastika
233:Mayanism
146:hunab ku
142:hunab ku
138:halal ku
130:hunab ku
122:hunab ku
114:Mayanist
79:Book of
59:Mayanism
37:reducido
17:Hunab Ku
653:New Age
274:set in
229:Ah Puch
157:New Age
95:Itzamna
56:New Age
209:Mexico
205:Aztecs
140:, and
328:Notes
306:Aztec
244:Aztec
242:, an
135:Dios,
310:Talk
292:zine
276:Hopi
175:and
43:, a
644::
263:.
235:.
65:.
19:(
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