Pich Kej

Pich kej ("patas de venado", conforme la traducción del lingüista k'iche' Sam Colop [2008: 187]) es, junto con la cabeza del venado (jolom) uno de los emblemas otorgados por Nakxit a los líderes k'iche' en señal de su poder y autoridad. Explica Colop (2008: 187n309), "En este pareado, la palabra pich es 'pie de dos uñas' conforme al diccionario de Ximénez y 'los pies de cualquier animal de cuatro pies de las rodillas abajo' conforme al Calepino en Lengua Cakchiquel."

Pich key ("deer hooves") are, along with the deer head (jolom) paired in the list, one of the symbols of chiefly power that Nakxit gives to the K'iche' leaders to solidify their rule. Anthropologist Allen J. Christenson (2007: 259n698) notes important connections between this reference in the Popol Wuj and deer symbolism in contemporary K'iche' political life. He writes, "Deerskins were the symbol of Tohil, the patron deity of the Quichés. They are still kept in many highland Maya communities as tokens of deities and worn in dances" and refers readers to his note about the appearance of the qajawal kej constellation earlier in the text, whose deer symbolism some scholars link to Tojil and/or the Sagittarius constellation (cf. Poz Salanic). According to Christenson (2007: 234n620), "In Santiago Atitlán, deerskins are kept in a confraternity house dedicated to traditional Maya ceremonies. These skins, with the head and antlers still attached, are periodically worn in a dance honoring a powerful deity they call Martín, associated with animals, maize, and rebirth. Prior to the dance, a special priest dedicated to the veneration of Martín called the nab'eysil blesses the deerskins, addressing them as 'King Martín, Lord of the Three Levels, Lord of Rain, Lord of Maize, and Lord of all the Mountains' (Christenson 2001, 160). Martín is referred to as 'King Martín' because he is more ancient than any other god, and father to them all (Mendelson 1957, 462; 1958b, 5). The deer is his specific emblem, and a bundle kept in the confraternity house contains very old garments painted with designs associated with tufts of animal hair. The cult of Martín is likely associated with the ancient god Tohil and his deerskin bundle (Mendelson 1958a, 121, 124). The Great Dance of Tohil took place in the month of Tz'ikin Q'ij, just prior to the principal maize harvest in November, coinciding with the Dance of Martín on November 11 (Christenson 2001, 169-176). The Maya deity Martín is derived from St. Martin of Tours (November 11 is his day on the liturgical calendar), who is often depicted in Roman Catholic paintings and sculpture seated on a horse. The early Maya consistently confused horses with deer (Hill 1992, 151). Even today both animals bear the same name in most Maya languages."