God L of the Schellhas-Zimmermann-Taube classification of codical gods is one of the major pre-Spanish Maya deities, specifically associated with trade. He is characterized by high age, jaguar traits (particularly the ear), a broad feathery hat topped by an owl, and by a jaguar mantle or a cape with a pattern somewhat resembling an armadillo shell. The best-known monumental representation is on a door jamb of the inner sanctuary of Palenque's Temple of the Cross.
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The main sign of god L's name glyph in the Dresden Codex consists of the head of an aged man painted black. The reading is uncertain.
Attributes and scenes of god L are indicative of at least three main functions.
Recurrent attributes are a bundle of merchandise and a walking-stick. The floating ends of god L's cloth can show footsteps, again pointing to travelling merchants. In view of the further functions of god L, the Maya merchants should perhaps be compared to the Aztec nahualoztomecah, warriors disguised as merchants. The wealth of god L has been suggested to refer specifically to the cacao orchards of the Gulf Coast; in Cacaxtla, god L is associated with maize stalks and cacao trees.[1] God L's wealth seems to include women as well. On the Princeton vase (see figure above), god L is surrounded by five young women, whereas in the Dresden Codex (14c2), he holds a young woman (goddess I) with a maize sign.
The cigar which, more often than not, is smoked by god L suggests a shaman. The owl on the hat points more in particular to black sorcery, and recalls the Nahua term for black sorcerer, tlacatecolotl 'Man-Owl'. The jaguar features could be interpreted in the same vein.
God L's jaguar attributes point to sorcery and violence, more particularly decapitation. Such a decapitation once takes place in front of god L's jaguar palace (Princeton vase). God L's Postclassic role as a personification of Venus rising from the underworld and throwing spears at his victims (Dresden Codex) could be taken as another example of his violent nature. On the relief of the Palenque Temple of the Sun - a war temple - god L is coupled with one of the other Maya jaguar gods, viz. the Jaguar God of Terrestrial Fire (or 'Jaguar God of the Underworld'); both deities, who here seem to represent defeated enemy war chiefs, support an emblem consisting of the sacred shield and lances of the Palenque kings. The owl (kuy) of god L could symbolize both aggressive sorcery and warfare.[2]
As a merchant deity, god L is paralleled by another, Postclassic merchant god, the black god M (Madrid Codex). A Yucatec merchant god who, like god L, was connected to cacao orchards, bore the name Ek Chuah. This name could in principle refer to god L and to god M. Together with the deity Bolon-Yokte (‘Nine-Strides’), god L and god M have been argued to represent the abstract idea of travelling and of movement in space and time.[3]
God L is often combined with god K, the lightning deity who, as an owner of the seeds, was also an agricultural deity.[4] More specifically, god L can extend the head of god K, or carry an infant god K in a sling on his back.[5] God K is also the victim of god L as a Venus patron (Dresden Codex).
It has been suggested that God L is the underworld counterpart of Itzamna, the supreme Maya deity.[6]
The acantun stone shafts depicted in the Dresden Codex, which were venerated during the five unlucky and dangerous days (wayeb) at the end of the year, are draped with the mantle and footprint-marked loincloth of God L.[7]
Narrative scenes on pottery show the denudation and clothing of god L, while focussing on his owl hat, mantle, and staff. These scenes involve the Maya moon goddess, the rabbit, the Tonsured Maize God, the Hero Twins, and also (in a Dresden Codex vignette) Chaak, the Rain Deity. In this connection, god L has been interpreted (in terms of the Popol Vuh Twin myth) as one of the principal lords of the Underworld, or Xibalba.[8]
It has been suggested[9] that god L corresponds to that most famous of all Tz'utujil deities, the cigar-smoking 'Grandfather' (Mam) Maximón, whose manifold associations include long-distance travel, witchcraft, and jaguars. In the cult of Maximón, the latter's cloths receive special emphasis.