Author: Gabriel Moshenska ISBN 10: 1911576437. Publisher: UCL Press ISBN 13: 9781911576433. Title: Key Concepts in Public Archaeology Item Condition: New. Will be clean, not soiled or stained.

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Food: The Key Concepts presents an exciting, coherent and interdisciplinary introduction to food studies for the beginning reader. Food Studies is an increasingly complex field, drawing on disciplines as diverse as Sociology, Anthropology and Cultural Studies at one end and Economics, Politics and Agricultural Science at the other.


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Zur altersstellung der Schöninger speere. In Erkenntnisjäger, ed. J. M. Burdukiewicz, L. Fiedler, W -D. Heinrich, H. Justus, and E. Brühl, pp. 281–288. Halle, Germany: Landesamt für Denkmalpflege und Archäologie Sachsen-Anhalt.

Einige bemerkungen zur eolithologie. In Jahresbericht der geographisch-ethnographischen Gesellschaft in Zürich für 1907–1908, pp. 209–220. Zürich, Switzerland: Druck von F. Lohbauer.


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In 1891 the Dutch physician Eugène Duboisdiscovered human relicts in Java, in particular acalvarium and a femur which he allocated to oneperson. Dubois declared he had found a link betweenape and man (Dubois 1894). Several articles andbooks about Pithecanthropus were published bydifferent scientists.


There is a disagreement as to the very description of collapse. Collapse means that a system (in this case, the island ecosystem) loses its capability of self-maintenance, which leads to non-recoverable environmental degradation. The question is the cause of the collapse: some believe that the local people themselves would have cut down the last palm tree for the use of its wood and this intentional deforestation was the beginning of progressive soil degradation, lower food production, famine, social conflicts, cultural instability, wars and population decline. Considering that the collapse would have been caused by the Rapa Nui, this school of thought considers that it would be an example of ecocide a self inflicted socio-environmental collapse.

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The catastrophe appears in a scene from the Paris Codex. It is the same sheet that introduces the New Year, in which you can see the four old holders of the sky, identifiable by their headdresses. They are seated on the celestial band and with their arms around their knees, which infers inactivity. The scene is surrounded by giant serpents, which show in their body the hieroglyph for the eclipse, with the gods dead in their jaws20 (Figure 13).


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Andrea S, Zender M. Maya Reading Art. A Hieroglyphic Guide to Ancient Maya Painting and Sculpture.


Throughout, the analysis is illustrated with lively case studies. Bulleted chapter summaries, questions and guides to further reading are also provided.

I thank a lot to Valeria Pakarati, native Rapanui who gently showed me her perspective of Rapa Nui history and guided me on the Island. I also thanks to Foundation for Research Support of the Distrito Federal (FAPDF) and the Brazilian NationalCouncil for Technologicaland Scientific Development (CNPq) for financial support to this research.


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Flint, Paleolithic, Petershagen-Neuenknick, district of Minden-Lübbecke, Germany (after Adrian 1982, pl. 12, ns 152). One unit of scale bar = 1 cm (0/3 in).


At the level of worldview (cosmovision), this not only happens before natural objects, such as the sun or the rain, but also for those that represent a unit in themselves, like the world as a whole. The cosmos is then understood through the same scheme, which is applied to understand to understand specific phenomena. As the Maya reflect on the world, it is understood through the cognitive structure and attributed to an agent, Itzamnaaj. In a strict application of this logic, when contemplating a world in its entirety, its origin can only lie on a single god.

Mercedes G. Relaciones histórico-geográficas de la gobernación de Yucatán (Mérida, Valladolid y Tabasco). Universidad Nacional Autónoma de México, México; 1983.


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Missing links: Eugene Dubois and the origins of paleoanthropology. Evolutionary Anthropology 11:108–116.


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Die tertiäre fundschicht der Eolithen von Aurillac. Holzgerlingen, Germany: Hänssler-Verlag.

Key Concepts in Public Archaeology by Gabriel Moshenska

Every day, the solar god finishes a cycle: at dawn, it emerges from the underworld and travels across the sky, filling the world with light, heat and life and, at dusk, he transmutes into a jaguar and descends again to the underworld. Hence the sun was identified with this animal. This journey gave K'inich Ajaw ambivalent qualities, for during his diurnal journey he was seen as a force of order and kindness and, in his aspect of jaguar god of the underworld he was related to night, war and death.


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The allocation of these tool-bearing strata atAurillac to the Upper Miocene has not been challengedsince the start of the eolith debate until now. Isotopedatings verifying the biostratigraphic classificationhave been added, since the same isotope ages havebeen found as in other strata from the Upper Miocenewith the same index fossils. Publications up to thistime document that the artifact-like flint stones, aswell as the mammal fossils, were obtained from afluviatile sand horizon between two layers of volcanicrock (Ernst and Gerard 2021).


Therefore, the supreme deity, besides being responsible for the primordial creation, is also responsible for human procreation. But this does not yet explain why the origin is thought of as a divine couple.

Pakandam B. Why Easter Island collapsed: an answer for an enduring question. Economic History Working Papers, 117/09.

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But this approach to the belief system does not correspond to the structure on which thought is based in early cultures. The origin, understood under the logic of action, is always subjectively conceived as material.


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This logic registers an investment in the direction that the action follows in its application in the understanding of the world. The scheme of the action parts from a beginning and is directed to a goal, which, once achieved, means the end of the action. In the interpretations in which this scheme finds application, the scheme starts from a fact or event that is before it, follows its development in an inverse direction and finds in the subject (and its substance) the explanatory moment of the origin. But, this is not enough to understand the interpretations of reality that make up a belief system, we must consider the active moment of the application of the cognitive scheme, which reflects the experiences that a culture makes with an already existing world. Therefore, the particularities of the Mayan deities result from the highly specific forms of application of the schemes and the interest of the Maya in certain aspects of reality.

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On the other hand, in study area SA3 (within the island, on the northeast coast, west of Anakena beach), with adequate rainfall and fertile soil, land use was relatively intense from the late 1600s until after the 1800s. These authors agreed with the existence of declines in agricultural production and reductions in the intensity of land use in the dry northwest section of Rapa Nui and the region of nutrient-leached soils in upland areas, before European contact. They hypothesize that this decline, although localized, may have triggered social disruptions over land tenure and may have increased land pressure in other parts of the island as land use was renegotiated.

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Silex présentant les apparences de à taille intentionnelle a la base de l’Éocène. Annales de la Société Géologique du Nord 38:462–480.


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The old age of the artifacts of Boncelles (UpperOligocene) turned out to be a considerable problem forthe prehistorians at the beginning of the twentiethcentury. At that time the concept (their explanation) of Tertiary humansin Europe was still being discussed, but tools rangingback to the early Tertiary (Oligocene) presented amajor problem. Rutot was quite aware of this problem,as the title of his discovery report reveals: Un graveproblème (that is, A grave problem). Yet, there werepositive reactions at first.

There are several attempts to explain the ways of thinking of early cultures, however, most of them have an essential lack, because it is unclear where the logic of thought arises from and how and why it is articulated in a certain way in the worldviews. For this reason, it is vitally important to resort first to the ontogenesis and to observe there the formation of mental schemes to interpret reality. Every member of the human species must learn in the initial stages of his life to coordinate his motor skills and to make his intentions the goal of his action. By coordinating their motor skills, reality is simultaneously ordered. The process through which actions increase his competence has decisive consequences on the formation of thought and its categories: the structure built by exercising action remains linked to it in the cognitive system as well.


But if the cosmos as a whole has its origin in a unique creator god, due to the scheme of thought that finds application in the Mayan worldview and then we must ask ourselves: Why do the Maya think of the original creator gods as a couple formed by a man and a woman? Itzamnaaj being assigned a wife alludes to sexual activity.

Constance C. The Principal Bird Deity in Preclassic and Early Classic Maya Art. Master´s Thesis, Texas University, USA; 1986.


Der mensch und die geologische zeittafel. Holzgerlingen, Germany: Hänssler-Verlag.

A. Rutots entdeckung von eolithen im Belgischen Oligocän. Zeitschrift für Ethnologie 39:958–959.


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In a closer, detailed look at the processes (Figures 3–6) in all of them it is possible to see several turning points (yellow boxes), from which it is possible to follow one route or another (a dominant view or counter-argument view), represented by blue lines or red lines, respectively. These turning points highlighted in the concept map were eating palm fruits by rodents, decrease of palm trees, transportation of statues (moai) and production of canoes, getting firewood and landscape pattern. It can be noted that red routes have in general an end termination which cannot positively feedback onto the cycle. Differently, blue routes have a cyclic path with positive feedback to increase the collapse by the decline of palm woodland. Both the dominant idea and the alternative paths are highlighted and chained portrayed in such a way that each of them can be comprehended in its completeness in the concept (https://restvostok.ru/free/?key=4926) map.

Certainly nature doesnot often exert such an intensive local pressure asmechanical crushers do, but the broken chert showedwhich features can be expected on stones havingbeen put under incidental, nonspecific pressure. Thispressure produced a high number of flakes. However,the flakes lacked the characteristic features of flakeshaving been produced by human percussion. Insteadof those there were the typical features of beingdetached by pressure. On many flakes the ventralsurface was rather plain. Most flakes did not havea bulb, and a good portion of them did not show apercussion platform. When there was a bulb it had ashape which was not comparable to the one on flakesproduced by human percussion. The broken stonesdid not have long edges with unifacial chippings,and among the huge number of crushed stones therewere extraordinarily few cores resembling artifacts(Patterson 1983, p. 306).


Many models start out just like Dan’s, with a series of hunches often backed up by some experience. These kinds of models tend to form in our minds because we, as practitioners, wonder what matters most in the area we’re dealing with or working in. Then we try to figure out which of those variables we should count and then finally deciding how much weight to give each of them.

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Breuil mentioned one feature of the flakes fromBelle-Assise which can hardly be overestimated inits relevance. The retouchings are, as it is the casewith the other Tertiary stone tools and detachmentappliances from the Paleolithic, mainly situated onthe opposite side to the percussion bulbs, that is, onthe dorsal side. However, Breuil did not attribute thisfeature to humans, but to physical forces(Breuil 1910, p. 408). In his explanation hedoes not state any plausible physical, that is,accidental reasons for their origin, which hestill considered true.


Demonstration Tertiärer feuerstein manufakte aus den Tertiären hipparionschichten am Puy de Boudieu bei Aurillac im Cantal. In Bericht über die Prähistorikerversammlung am 23. bis 31. Juli 1907 zur Eröffnung des Anthropologischen Museums in Cöln, ed. Cölner Anthropologische Gesellschaft, pp. 58–64.

The discovery of the stone tools

Prähistorische studien in Kent (England). Korrespondenz-Blatt der deutschen Gesellschaft für Anthropologie, Ethnologie und Urgeschichte 16:21–24.


We have already explained how, according to their thinking structures, the Maya understood qualities. This also applies to understanding the relationship between the supreme god Itzamnaaj and the terrestrial monster. Vargas and Arias point out some of the characteristics of the crocodile that link it to the supreme god: "The life of the crocodile is linked to water, which fecundates everything, is a primordial element, through it it´s possible to be born and reborn, to be purified, gain life, vigor and eternity. What can be inferred from this fertility and rebirth process is that the crocodile is associated with the celestial plane.

Metraux A. Ethnology of Easter Island(Bulletin 160). Honolulu: Bernie P Bishop Museum Press.


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Neandertaler: Der streit um unsere ahnen. Basel, Bosten, Berlin: Birkhäuser Verlag.

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Cores bear scars from flakes detached bypercussion. These scars are carvings with a concave,almost smooth surface. They are the negative formsof the detached flakes. The more the cutting processof the core continues, that is, the more flakes havebeen detached from the core, the more flake scars canbe covered by later flake scars, and thus be defaced(Schick and Toth 1993, pp. 94–95).


The Mayas perceived the presence of the supreme divinity in the fixed and dynamic qualities of the crocodile. For with the supreme deity it shared the possibility of being reborn, after "dying" submerged underwater. With this highly significant trait it showed that it had the enormous power to generate life, to beget itself. And, since only the supreme god had the sacred power needed to give and generate life, the lizard or crocodile was considered as divine. In it, in its capacity to give itself life manifested the sacred power of the divinity to set in motion the life-generating force. A quality proper of absolute origin and therefore contains all the other qualities attributed to divinity.

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Un grave problème: Une industrie humaine datant de l’époque Oligocéne. Comparaison des outils avec ceux des Tasmaniens actuels. Bulletin de la Société Belge de Géologie de Paléontologie et d’Hydrologie 21:439–482.

The author wishes to thank Ms. Isa Sefzick fortranslating the text from German to English. Specialthanks are due to Dr. Andrew Snelling for his helpfuladvice, corrections and improvements of the Englishtext.



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Many findings, according to Breuil, show typical artifact features. Breuil compared them to the tools from the Paleolithic (chisels, scrapers, tips, drills amongst others,) but he still called them “pseudo-eoliths” being formed by geological pressures.

Stones are also shattered during volcanicprocesses. Those tephrofacts may sometimes showa similarity to real artifacts, such as, for example,choppers and chopping tools.


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In the following it will be shown thatwith the accordingly clear situation of the evidence(the collections of stones with artifact features) theabsence of human bone relicts is not regarded as ahindrance to concluding that man existed. In somecases body relicts were found decades after the stonerelicts of humans had been found, as for example,in Olorgesailie in Kenya after 61 years of research(Potts et al. 2004, pp. 75–76). In several renownedQuaternary locations with stone tools no relicts ofbodies have been found until today.

The scheme of action that is built in the early phase of ontogenesis to ensure access to reality, as well as the categories of object and event (or fact) that are constructed with this scheme, were decisive in the construction of the understanding of the Mayan world. How could a thought, which has no other logic to understand the world than the scheme of action, apply another paradigm to interpret the objects and events it encounters? If we bear in mind that the Mayans' idea of natural phenomena, such as rain, the movement of the sun or the growth of maize, is based on the scheme of action, then it is possible to explain the specific process in which their deities arose. The perception and interpretation of the world´s phenomena is a manifestation of sacred forces resembling human beings results from way of thinking which assumes the structure of action. When the mind reflects on the world or its phenomena, these are understood as actions.


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Francis R, Donald HM. The Maya Book of the Dead: The Ceramic Codex. University of Virginia Art Museum, USA; 1981.


The Mayan gods: an explanation from the structures of thought

The geological situation in the Paris Basin issimilar to the conditions at the edge of the northernArdennes. As stated earlier, in the area of Belle-Assise near Clermont there also were flint stonesleft behind from dissolution of the underlying UpperCretaceous limestone. They could have been pickedup by humans from the land surface which had driedup and could have then been processed. However, theTertiary sea returned to the Paris Basin earlier thanit did to the Ardennes, and therefore covered the flintstone-bearing layers and the Bracheux sands as earlyas the Upper Paleocene (Stephan 2002, p. 182).

A frequent criticism concerning stone collectionsfrom supposed prehistoric human finding sites is thatthe gathered collections are not representative, asonly those stones which resembled tools were collectedfrom all available stones. Therefore, it was takenfor granted that a great number of tool-resemblingstones were found among the huge numbers of brokenrocks. This criticism assumes that when breakingmany rocks nature is able to produce a considerableamount of stones similar to those manufacturedby humans. This assumption has still not beenconfirmed. Even if natural forces leave behind anaccumulation of broken rocks in some places, thematerial does not exhibit a high proportion with tool-resemblingfeatures. According to Patterson artifactsare concentrated in small regions because the stonemanufacturers worked in certain places, whereasin regions with a huge number of naturally brokenrocks no, or rather few, tool-resembling pieces are tobe found (Patterson 1983, pp. 298–299).


Van der Drift, J. W. 2021. Comparing bipolar artifacts with pseudo-artifacts and industrial waste. An overview based on experimentation.

The pointed scrapers were formed by equallydirected chippings on two sides. The shapes of thetips varied within large ranges—sharp or blunt,short or long, thin or thick.


Laura IG. Los sacrificios humanos. Una explicación desde la teoría histórico-genética.

Key Concepts in Public Archaeology, Brand New, Free

The flake does not show any detachment marks. On the non-domed surface the right edge shows a continuous retouching made by a human.

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The answer admits no doubt: They thought of him as the sun and, like the sun, they worshipped him. But, they thought of him in the category of the subject. The Mayan solar god was understood as if it were a person. Its task is, like that of any subjectivist force, to initiate actions or events, in this case to light the world and to continue its journey through the underworld during the night, facing a series of dangers.


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The stone tools from Dorn-Dürkheim are casualfindings. They are single findings retrieved froma small area which do not show any recognizablearchaeological connection.

On the origin of “eolithic” flints by natural causes, especially by the foundering of drifts. Journal of the Anthropological Institute 35:337–364.


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Modeling not just our practices but how those practices can be conceptualized and articulated is, I believe, key to this endeavor. This modeling requires us, however, to choose our battles well. All of us carry thousands of models in our heads, from the complex to the mundane. Those models tell us what to expect in various situations, guide our decisions, and allow us to understand responses.

With regard to the treatment of edgings, Verworn(1908, 1910b) drew attention to an important ruleevident from the eoliths he had earlier observed inother stone cultures. It strongly hinted at the humanorigin of edge flakings. On tools being formed by one-sidedtreatment of the edges, chippings often run fromthe ventral (bulb surface) to the dorsal side of thedetachment. The retouchings then are on the dorsalside. The reader has the opportunity to convincehimself of the correctness of this rule with the help ofthe pictures in the specialist literature (for example,Adrian 1982). The famous German prehistorianHahn (1991, p. 172) wrote, regarding scrapers fromthe Lower and Middle Paleolithic retouched on oneside, that the retouching usually was made on thedorsal side, that is, starting from the ventral side. Theearly human had applied the one-sided retouchingto the dorsal side because this was easier than onthe smooth ventral side. The processed flint stonesof Boncelles also show the one-sided retouchinggenerally on the dorsal side as a rule.


Von Koenigswald, G. H. R. 1963. Australopithecus und das problem der geröllkulturen. In Bericht über die 7. Tagung der Deutschen Gesellschaft für Anthropologie in Tübingen 12. bis 14. August 1961, ed. W. Gieseler and I. Tillner, pp. 139–152. Göttingen, Germany: Musterschmidt-Verlag.

The Principal Bird Deity has been described as a manifestation, avatar, aspect, or messenger of Itzamnaaj, so far remaining unclear what the nature of the relationship is. However, before understanding the link between the supreme god and this fabulous bird, we must keep in mind how the Maya perceived the qualities of an object. An object is defined by the specific way in which its qualities are combined. However, when these characteristics are seen through the structure of thought, the scheme of action, they are conceived as if they were linked to a nucleus, a center. This could also be our idea of object, if we appreciate the permanent qualities of the object as a center that constitutes its substance or essence, but, in Mayan thought, the way this center interacts with the peripheral features is determined by the cognitive structure. Hence, the relationship between the center and the periphery, that is, the external characteristics, bears resemblance to the relationship between subjectivity and its manifestations.


I'm really grateful for customizability of firefox. Share - Key Concepts in Public Archaeology, Gabriel Moshenska. The Fundamentals of Integrated Reporting Certificate program (13.5 CPE Credits) will ensure you understand the benefits of Integrated Reporting for your organization, develop your knowledge of the IIRCs International Framework and prepare you to successfully implement Integrated Reporting. It is delivered entirely online, so you can work at home with access to the course material, your tutor and fellow students. Textual Criticism: Home. International Atomic Time (TAI, from the French name temps atomique international) is a high-precision atomic coordinate time standard based on the notional passage of proper time on Earth's geoid. Search the world's information, including webpages, images, videos and more. The key question is: are we writing features that users find valuable or are we writing features that developers find valuable? Possibilities include limiting by date, language, type of article, etc.

A contribution to the study of the naturefact/artifact controversy. In Stone tool analysis, ed. M. G. Plew, J. C. Woods, and M. G. Pavesic, pp. 133–159. Albuquerque, New Mexico: University of New Mexico Press.


Yet, the Maya did not only conform themselves with considering the world as a whole and conceive a deity in it responsible for everything that exists, but they reflect on the world order they associated with the processes significant to them: the day and night, the dry and rainy season, the earthly and heavenly planes. To explain this order, they developed cosmogonies. For the Maya, as mentioned, the primordial world order corresponds with a spatial order where the sky is up, the earth in the middle plane and the underworld below. Mayan cosmogony certainly not the only one tries to answer the question: how was it possible for these cosmogonic planes to separate themselves spatially in such a way that made human life plausible? Their idea of chaos, that is, the stage of darkness prior to creation, referred to a stage where these levels overlapped.

Gisement, faune et géochronologie du Puy Courny (Cantal, France). Géologie Méditeranéenne 2:135–142.


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The paragenesis of bothminerals and the typical decomposition have beenascribed to formation in a tropical climate (Ernst andGerard 2021, p. 38). In this red clay horizon (stratum4a) Vuittenez (1964, p. 21) observed some fragmentsof lithified wood. They might hint at a former forestcover. This tropical vegetation presumably attractedthe herbivore mammals of the Tortonium.


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Grundzüge der paläanthropologie. Berlin, Germany: Verlag von Gebrüder Borntraeger.

Tephrofacts and the first human occupation of the French Massif Central. In The earliest occupation of Europe, ed. W. Roebroeks and T. van Kolfschoten, pp. 129–146. Leiden, Netherlands: University of Leiden.


To date, it has not been possible to identify which species the Principal Bird Deity belongs to. Some early sources link Itzamnaaj to a bird called Yax Cocah Mut, which researchers now extend to the Principal Bird Deity. In Tzeltal, kok mut designates the harpy eagle, one of the largest birds in the world, so it is likely that the Principal Bird Deity is related to this species,12 but deeper studies are needed to assert definitively that there is an identity between both.

Dresde C. Interpretación de Erik Velásquez García. Arqueología Mexicana Parte 1 Edición Especial 67, Mexico; 2021.


Dictionary of Concepts in Archaeology by Molly Mignon

Yet, where does the relationship between the main deity and the terrestrial monster come from? In the Maya thinking, the origin must explain the substantial side of what exists.

This entailed very different plastic representations for each of the gods. And, if one adds that each region had its own artistic style, it will be obvious that the study of the Mayan gods is not easy.


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Barrios AB. El mito del diluvio en las ceremonias de entronización de los gobernantes mayas. Agentes responsables de la decapitación del saurio y nuevas fundaciones.

Spears from the Lower Paleolithic of Schöningen are high performance spears suited for any distance. Each spear has been optimally formed. The head is made from the hardest part of the tree at the base. Each spear has the same proportions as a modern spear with maximal thickness and heaviest weight (center of gravity) in the front part. The long hind part is tapering toward the end. To manufacture the spears intense planning, an exacting draft and patience while carving the wood were required.


Das alter des menschengeschlechtes. Zeitschrift für Ethnologie 40:390–407.

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Diego L. Relación de las Cosas de Yucatán. Ediciones Promo Libro, Spain; 2003.


Barrios GA. Dioses del cielo, dioses de la tierra. Los mayas Voces de piedra, Ámbar Diseño.

Mayan deities can cause favorable or harmful phenomena for mankind. Under this perspective, Grube distributes the gods in the codices, depending on their attributes, into two groups: one positive and one negative. The god of water, that of corn and the elder god of creation, Itzamnaaj, are part of the group of positive gods.


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Das geologische alter des menschengeschlechts. Mitteilungen der Geologischen Gesellschaft in Wien 1:290–322.

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For a supreme god, ruling the sky is an attribute that stands out among all other qualities. On his hands is the existence of the universe, order, the eternity of cosmic rhythms and, thus, the structural and social orders. Thanks to these powers, Itzamnaaj was not only able to realize creation and ensure its continuity, but also preside over the enthronement of the Mayan kings.


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Finally Brousse et al. (1975, pp. 138–140) workedon the mammal relicts kept in the custody of themuseums of Aurillac and Lyon. Among the mammalrelicts were Deinotherium gigantheum, a rhinocerosspecies and the horse-like Hippotherium primigenium which had three toes. They are of the same kind asthose found for example in the Dinotheria sands ofHessothuringia, the sediments at the Hegau volcanoHoewenegg or in late Tertiary fissure fillings of theSwabian Jura in Germany. They have been allocatedto the Upper Miocene mammal zone MN 9 (Heizmannet al. 2003, p. 6; Stephan 2002, pp. 160–161).

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Eléments de préhistoire générale. Bruxelles, Belgium: Les Naturalistes Belges.

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The mayan gods: an explanation through their thinking patterns

Flint, Paleolithic, Stukenbrock-W, district of Gütersloh, Germany (after Adrian 1982, pl. 181, Bd-406). One unit of scale bar = 1 cm (0/3 in).

Der Tertiäre mensch (die Eolithen- und vormenschenfrage). Praehistorische Zeitschrift 10:1–40.


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Griswold MS. La Civilización maya. Fondo de Cultura Económica, Mexico; 1994.


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This way of appreciating qualities contributes very significantly for the Mayan world to be a world understood as the manifestation of a reality that is behind and that determines it. Events and objects are perceived as the visible form of invisible entities or essences, in them they have their origin and to them they remain linked. The relationship between Itzamnaaj and the Principal Bird Deity is established through an important trait: both travel the sky.


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