photo by R. Johnston

Lacandon Dream Symbolism and Onen

from Lacandon Dream Symbolism by Robert D. Bruce, Ediciones Euroamericanas Klause Theile, 1975.

Visitors on friendly terms with the Lacandones are often surprised by frequent inquiries about their dreams. "¿Que soñaste? (What did you dream?)" may be how you are greeted in the morning. The interpretations the Lacandones offer sometimes seem perplexing and contradictory. Dream interpretation is a highly sophisticated and engaging discourse among the Lacandones. The exerpts below from Robert D. Bruce's book on the subject should shed a little light on the subject.

"A dream is a kind of lie. It tells the future, but it doesn't always tell it at face value. Proportions and qualities are seen in reverse: much corn foretells its scarcity, and what one dreams is great will be small. Also, people appear as animals in dreams, and vica versa. Then there are a few other things with a meaning of their own: A rope stands for a snake, achiote (annatto: Bixa orellana) coloring is blood, a jaguar foretells the coming of people, especially of t'sul (foriegners) ... and a few others."
This is [...] somewhat oversimplified. These "few others" include over a thousand specific prophecies on which the present study [Lacandon Dream Symbolism] is based.

The basic principle of modern (occidental) dream symbolism [see: Freuds Interpretation of Dreams] find a striking parallel in the explanations of Chan K'in [Viejo] of Nahá. Freuds rules for dream interpretation, still recognized by modern Psychiatry, indicate that dreams are subject to:

  1. 1.reversal
  2. 2.metaphor
  3. 3.direct representation... as well as representation of a whole by a part or an associated object
The general principles of the Lacandon system, as indicated by Chan K'in [Viejo] of Najá are:
  1. 1.ba'ik u tus, "a kind of lie" (reversal of attributes and alternation between people and animal by means of the Onen)
  2. 2.u k'in, "its prophecy" (metaphor)
  3. 3hach u pixan, "its soul" (direct representation) of the person or thing in question... as well as the representation of the whole by the part or an associated object.

Onen

The Onen appears to be a zoomorphic system of association which is exclusively Lacandon. It functions like a surname, patrilineally transmitted, and each individual Onen is perhaps more remeniscent of a Scottish Clan than anything else. Formerly they appear to have observed endogamy of Onen, but with the dramatic reduction of the Lacandon population several generations ago the "rule" became a "preference" and now is considered of no importance at all, except in the interpretation of dreams.

All the known Lacandones may be divided into only four Onen.

in the northern group:

and in the southern group:

It is believed that every human being has an animal Onen, and this includes [foreigners]. If they do not know what their Onen is, this means only that they have forgotten their traditions. The Onen of a given person (who does not know it as a cultural and family tradition) may be discovered in a number of manners. In the author's case, this was by remembering that the Bruce coat of arms had on it the representation of a lion. This is associated with the puma (chak balum) and puts the author clearly in the Balum or Puko' Onen. [...] Gertrude Duby Blom, a friend of the Lacandones for may years, offered no speculations as to what her Onen might be , but on the basis of dreams which retrospectively were considered to refer to her, it was decided that her onen was the spider monkey , specifically a cheh ma'ax, "female spider monkey". [...] This makes her of the Ma'ax Onen and therefore a "distant relative" of the majority of the northern group of Lacandones. It would be a serious mistake to assume that outsiders dealing with the Lacandones could pick any animal which suits his fancy as his Onen. An American missionary named Baer is said to have associated himself with "bear", and [...] placed himself in the Sa'hol (wolverine or badger Taxo') Onen. For reasons I am unable to determine, he was never taken seriously and this was always considered to be some kind of joke.


paintings on a cliff by the shore of Lake Metzabok
photo by R. Johnston

Principals of interpretation

reversal of attributes
Almost any attribute (i.e.., much-little, large-small, fast-slow, hungry- well fed, angry- friendly, etc.) has two possible interpretations: 1. The reversal of the attribute, or 2. the attribute will remain constant, but will shift in context. For example:

An abundance of corn (in one's dream) can mean either that: 1. the milpa will yield very little corn, or that 2. one will see an abundance of food in the feeding ground of some animal. A choice of options would at least be suggested on the grounds of whether the milpa in question was a specific place or "just a milpa", the former suggesting that the dream referred specifically to that milpa, in which case the quantity of corn would be seen in reverse. In the latter case (i.e.., of an unknown milpa) it would be more logical to assume that the theme of "abundance of nourishment" would remain constant and that the human or animal nature of its "owner would suffer reversal.

To dream of a very small animal foretells either 1. a small child, or 2. a very large animal of the same species.

If a person is very angry, either 1. that person will be very friendly, or 2, the animal of that person's Onen will be very angry and aggressive.

Sexual and romantic conquest is symbolic of hunting and vice versa.
[Although this is as much metaphor as reversal.]

It is impossible to determine rules or fixed determinants as to whether it will be the entity or the attribute (or both) which should be considered a direct representation or subject to reversal. This appears to be decided in each case according to what the interpreter considers to be the most probable in view of the present situation of all parties concerned.

direct representation
"Invariables" [are] those elements which are not subject to either reversal or symbolic interpretation. Perhaps the best examples of the invariables are the locatives. [ ...] To dream of a recognizable or known place simply locates the significance, if any, of other dream symbols. [...] Apart from locatives, entities and attributes may also be considered as direct representation or "invariables", which the Lacandon call hach u pixan, "the true soul" of the person, place, object or situation in question. If a dream situation may be analyzed in terms of a person or object, a place and an attribute (quality or quantity), then at least one of these elements involved, except a spatial locative, are subject to reversal or interpretation as metaphor (u k'in).

symbolic metaphor
[ It is difficult to paraphrase the essentials of this part of the author's study as it is the most exhaustive and involves a large alphabetical listing of dream symbols.]

Apart from the reversals and general principles of dream interpretation according to the Lacandon system, most of the specific dream situations and their attributed meaning are those associations which I have called "Metaphor". The Lacandones refer to the symbolic meaning as u k'in, " it's prophecy" or "it foretells, it prophecies". The Maya word k'in may usually be translated "sun/day". In other contexts, it means "age or era". The traditional term for Maya priest is Ah K'in or in present day Lacandon Ah K'in-in. These [...] are usually translated "He of the Sun" since the priests usually represented the solar Deities, but the term might also be translated "Prophet". [For insight regarding Lacandon] cultural values, incidents and traditions, cosmology and rituals, this section dealing with metaphor is of the greatest interest.

Ceremonial and cosmological associations: Many of the prophecies associated with Lacandon dream symbols become significant only upon examining details of the mythology, traditions and cosmology or perhaps certain ritual and ceremonial practices. The conscious or subconscious associations which a person of [Occidental] culture might make with Noah's Ark, a winged helmet, a crucifix a white dove, a chalice or even a serpent a lamb or a rainbow... all these symbolism-drenched images of Occidental culture might be either totally meaningless or have a completely different meaning to a Lacandon [...]. Much of the symbolism of the Lacandones [...] must be interpreted on the basis of their own cosmology, traditional thought and literary allusions. Even though many such symbolic associations can be explained according to our present knowledge of Maya cosmology, in many other cases the evidence simply leads us to cosmological or ceremonial complexes which we can not fully understands or appreciate.

From the basis of some dream symbols and their prophecies, it would appear that the traditional descriptions of the Underworld are made of the same stuff as dreams. For example, most forms of water as dream symbols represent human tears and mourning.... and the river which the souls of the dead must cross to reach the Underworld is said to be "not really water, but only the tears of your wives and companions". Beans alternate with maggots, and tortillas with a type of flat mushroom in dream symbolism; and Kisin, the Lord of Death, is said to eat maggots instead of beans, these same mushrooms are his tortillas, and his posole is the rotten flesh of the dead. In other cases however, in which one might expect to find associations with objects or incidents mentioned in the mythology, we draw a total blank.

To dream of Heaven foretells nothing at all, and to dream of the Underworld foretells only seeing an animal in its burrow. Any god dreamed of in [human] form represents only the animal of his Onen, just as [in reversal] does a mortal person. [...] All the solar deities represent the monkey of their Onen, the earth deities are wild boar, and the Fire Lord Ah K'uk' foretells an encounter with a deer. If one dreams of the frightful form of Kisin, the Lord of death and the personification of the Earthquake, this foretells only that the dreamer will see a wild boar. But if one dreams of an earthquake it is a fatal omen. Kisin, will come to someone. It is prophesied that the beginning of the end of the world will be an eclipse of the sun. If one dreams of a solar deity reaching out to grasp the sun in his hand, then he may expect to see a monkey perhaps picking a fruit. But if he should dream of seeing an eclipse of the sun, as an astrological phenomenon, this foretells the death of a man. It could be said the world will end for someone.

Besides ceremonial and cosmological associations, the author also identifies other more straight forward classes of metaphor;

And to confound things further;

predestination
Another most important principal of the Lacandon system is that, unlike some other well- known systems such as those of the Gypsies, Greeks or Egyptians, it does not foretell some fixed, predestined, unavoidable Fate. A Lacandon dream foretells what will happen... unless measures are taken to prevent or modify the event in question. This appears to be a general characteristic of Mesoamerican divination and prophecies. It was said in the prophecies of the Mexican astrologers using the Tonalamatl that: "A good fortune could be lost through negligence or carelessness, and a bad one could be mitigated or even avoided through penance, sacrifice and diligence."

The belief among the Lacandones was illustrated quite clearly on a pilgrimage which left Najá in the cold, pre-dawn darkness at three o'clock in the morning. One of the Lacandones asked to be permitted to take the lead, as he had dreamed of a rope with a frayed end. as everyone knew, this foretold of a snake with it's mouth open, and having been the one to have the dream, he felt responsible and wished to be the one on the lookout for the snake. When asked about this at the end of the pilgrimage, when no snake had been seen, his comment was, "Perhaps it heard me and fled. I was making a lot of noise."

[...] The Lacandon form equivalent to "Goodnight" is Ki' wenen tech, "Sleep well, you", is often followed by Ki'i ba' wilik "Be careful what you see (dream)." While one could hardly be held responsible for any bad omen his dream might entail, this is at least implied.

[...] The relation between dreams and the events they may prophesy does not appear to be a relation of cause and effect (as we understand it) but rather a kind of undifferentiated synchronism. [In Mayan cosmology] the immortal gods, like mortal men, are bound and subjected to some unknown Destiny of Order which they have no course but to obey. [...] It is this Order of the Universe, rather than any of the gods, which was the Maya approximation of the Infinite... Inconceivable and Undefinable because it contrasts with nothing. The Maya dream world which we approach through the Lacandon system of dream symbolism and interpretation, belongs to this undefined core which was and is the Prime Mover of Maya Cosmology. [...] This fixed, predestined order of reality would seem conducive to an invariable, final and fatalistic nature of the prophecies as with Greek and Gypsy systems, but the Lacandones' dominion over the prophesied events seems especially incongruous with the general nature of their cosmology. To use Occidental terms, we might say that the apparent contradictory symbiosis of fatalism and free will constitutes one of the most fascinating paradoxes of Maya metaphysics.

An interesting aspect of the prophecies of the Lacandon system [...] is the high proportion of unpleasant, dangerous or generally negative prophecies. The fact that the negative prophecies far outnumber the favorable ones strongly suggests that dreams are considered principally premonitory by the Lacandones. This is further substantiated by the Lacandones' saying, upon retiring for the night, Ki' wenen tech. Ki'i(le) ba'(al) a wilik, "Sleep well, you. Take care what you see (in your dreams)." Even more significant was Chan K'in's frequent answer to my inquiry as to the possible significance of one or another dream symbol of Ne tsoy. Man u k'in, "It is good. It has no prophecy." Apart from "seeing game" or more rarely "illness being cured" there are very few favorable prophecies except when realistic nightmares are interpreted according to direct reversal.

Apparently, the Lacandones consider it quite enough to be forewarned of impending danger or misfortune. It would appear that "good fortune" is simply "a lack of misfortune" to the Lacandones, or at least, one needs no advance notice or preparation in order to take advantage of "the good things in life".

Also discussed in this study, but beyond a summary here;

In volume 2, the author has compiled an exhaustive dictionary of dream symbolism.

from Lacandon Dream Symbolism by Robert D. Bruce, Ediciones Euroamericanas Klause Theile, 1975.

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