Buy essay on The book of the Chilam Balam of Chumayel: The role of the prophecy

The book of the Chilam Balam of Chumayel will be discussed in the paper, especially the role of the prophecy. However, Chilam, or chilan, was his title, which can be defined this person was the mouthpiece or interpreter of the gods. Balam, as I know, means jaguar, definitely, it is also a common family name in Yucatan, Thus, and the title of the present book should be translated (to understand it better) as the Book of the Prophet Balam. Detailed overview can allow getting the main ideas, advantages and disadvantages of a big amount of thoughts, facts and arguments when it comes to. It consists from summarizing and analyzing the information and thoughts, given in different works about this theme. The core focus will be to understand the context of the author’s main ideas. I will try to briefly overview the original text of the book as well as reviews from other different authors, scientists, researches and journalists. In addition, the inference let us summarize and sum up all the information we are going to discuss.

Brief overview
As far as I am concerned, the Chilam Balam of Chumayel’s book is a late 18th-century manuscript copy of a Yucatec Maya chronicle, which was written and pictured in Chumayel, Yucatán. In the text, chronicles of the Spanish conquest of the Yucatán are described and it is completely provided information about the prophecy of Chilam Balam (including the creation of the world, the calendar, rituals, astronomy, and other subjects). The origin publication of the book took place in 1775-1800 years. Subjects of the book are Maya’s antiquities, history, religion, language, and manuscripts. At last, it contains illustrations ranging from full-page drawings to smaller ones on a portion of a textual page.
I am interested mostly in a prophecy for Katun 11-Ahau, a series of Katun-prophecies, and a book of his prophecies, including the prophecies of a new religion. However, the text contains other interesting facts: notes on the calendar, the armorials bearings of Yucatán, the creation of the world, the rituals of the angels, and a song of the Itza and so on. Unfortunately, my task is not to review all the themes briefly, but describe and overview one topic in detail and completely. The Chilam Balam of Chumayel includes nine manuscripts, whose historical and astrological texts belong to esoteric lore and contain information about early Maya mythology crop up, and connected to katun 11 Ahau.
Maya’s manuscript
It is obvious that the Chumayel manuscript was written in the European script, which was adapted to the Maya language of Yucatan by the Sixteenth Century Spanish missionaries. It is believed that it is something similar in their letters to that found in many of the Spanish manuscripts of the colonial period. The Chilam Balam text, however, is not divided into sentences, portions (sections) or paragraphs. The Spaniards transcribed the text with their rule of capital letters. Creating some misunderstandings the words are frequently being divided into syllables erroneously. For example, proper names do not often begin with capital letters in the Maya language. The way of determining words, which are proper names has been discussed elsewhere. The text is usually separated into short phrases with the help of colons or dashes. Nevertheless, such punctuation can be inconsistent and there are cases, when it occurs in the middle of a proper name. Consequently, this method allows the text to become understandable to people.
It is believed that the Books of Chilam Balam abound in few stereotyped phrases usually employed in same contexts. Thus, when some phrases seem to be garbled and people find the same phrase occurring anywhere else in the same context, they traditionally correct the phrases with a fair degree of certainty. However, there could be done mistakes, so the original material is available to use. The language of Maya is rather difficult and has to be corrected. Nowadays, society has photographic reproductions of the Books of Chilam Balam of Chumayel, Tizimin, Kaua, Ixil, Tekax and Nah as well as copies extracts copied from the Mani and Oxkutzcab manuscripts. The latter were made by Dr. Hermann Berendt and are now in the Berendt Linguistic Collection of the Museum of the University of Pennsylvania.