Edward E. Ayer

Edward Everett Ayer was born in November 1841 about the time that a military road established by Congress turned his birthplace of Southport (Kenosha) Wisconsin into an increasingly significant trade route. Ayer’s father opened a general store, contracted a blacksmith, and even dabbled in grain brokering. He sold his enterprise to buy land five miles south where a train station was to be built, and he had the fortune to participate in the planning of the town of Harvard, Illinois. His efforts led to limited railroad construction contracts.

Edward Ayer enlisted in the military in 1861 and spent several years in the American southwest. During this time, Ayer was stationed at a mine near the Mexican border where, at roughly twenty years of age, he read his first book: Prescott’s history.[1] He is quoted as its having “seemed to open up an absolutely new world to me” (Lockwood 47-48). Ayer returned to Illinois at the conclusion of his service in 1864. Within a month, Ayer was in Chicago on business where he happened past a bookseller and bought Prescott’s full five-volume set. He recalls that day in his memoir:

I feel that that day, taking those books home, was, perhaps, the happiest day of my life up to that time; and going home I only touched the earth in high places. And I want to reiterate that the finding of Prescott’s Conquest of Mexico in that mine in Arizona in ’62, has been responsible and is to be credited as the principal force that has given me a vast amount of enjoyment in this world, and is absolutely responsible for the “Ayer Collection” in the Newberry Library, Chicago. (Lockwood 49)

After Prescott, one of Ayer’s earliest acquisitions was Thomas W. Field’s An Essay towards an Indian Bibliography[2] (Lockwood 162-63). Field’s essay lists an astounding 1,708 titles from his personal library, and is “especially valuable for its listings and analysis of the contents of the reports, published in Spanish, French, and German as well as in English, of early explorers who came in contact with the native tribes of North America” (Hoyt 437; Davidson 230). More extensive than even that of the Government’s Indian Department, Field’s collection exhibited “strong humanitarian views” and “denunciations of the perpetrators of cruelties on the Indians” (Sabin iii-v).

By the time it was auctioned, the Field collection also contained a number of other items that expanded his bibliography by orders of magnitude. Among these were A Dictionary of Books Relating to America From its Discovery to the Present Time and also A List of the Printed Editions of the Works of Fray Bartholomé de las Casas (Sabin 291). Field’s personal library included several names already familiar to this investigation, specifically, Brasseur de Bourbourg, Scherzer, and Ximénez (Sabin 32, 295, 370).

If the influence that Prescott had on him is any indication, it would follow that Field’s Essay Towards an Indian Bibliography had just as great an impact. Ayer had been a trustee of the Newberry since its incorporation in 1892. In 1897, he determined to donate his 17,000 pieces to the library, but because of the enormity of the undertaking, its completion tarried until 1911. However, in 1927, feeling that his namesake collection was not sufficiently known, Ayer had the Newberry disseminate a “pamphlet” to selected institutions and scholars containing “brief descriptive notes on the volumes, manuscripts, and other accessioned items in his library” (Lockwood 157). This is the summation of the Indian collection:

Indians of North America—Their Origin, Prehistoric Life and History: In this section are grouped the books treating of the origin of the Indians, all the way from the point of view of those who considered them the descendants of the ten lost tribes of Israel, to that of the modern scientific anthropologist. The fascinating story of their prehistoric life is just beginning to be unraveled and told, and every year brings new revelations from archaeologists in all parts of the country. The history of many tribes is yet to be written and much can be done from sources found here. Under this grouping are books dealing also with the following matters: Indian arts and industries, trade, money, mythology and religion (including ceremonies and dances), music, physical anthropology, health and disease, missions and schools, and the biographies of individual Indians.

Indian Languages and Graphic Systems: One hundred and eighty-eight different languages or dialects are represented in the Ayer Collection. The books illustrating or treating of them include grammars and grammatical treatises, vocabularies and dictionaries, and some few school books; translations of the Bible, prayer books and catechisms; all very largely done by missionaries, both Catholic and Protestant. Of more recent date are books containing folk-lore and myths with both free and literal translations. Supplementing these are some fifty-five original manuscripts, and 50,000 pages of photographic copies of manuscripts, principally in the Mayan and allied languages. (Lockwood 158-59)

These materials argue compellingly that Ayer was indeed familiar with the scholarship on the Central American Indians. Whether Ayer specifically sought out Brasseur’s materials on the basis of Field’s Essay Toward an Indian Bibliography, or whether Ayer’s agents/dealers in Europe sought out the items connected to the bibliography, an aim to acquire Ximénez’s manuscript seems apparent. Lockwood notes that Ayer “used to love to sit of an evening with his wife near him, while he pored over catalogues from foreign book sellers [that] he might come across the two Jesuit Relations that had hitherto eluded his diligent search” (279).[4] Mrs. Ayer shared his enthusiasm; in 1916, she translated and published The Memorial Of Fray Alonso De Benavides.

Years later, Adrián Recinos’ (re)discovery of “Popol Vuh” within Ayer ms 1515 would not be the only such occurrence.[5] Prior to this, John Cornyn found Sahagún’s long-lost Latin-Spanish-Nahua dictionary among the Ayer collection in the Newberry. Additionally, Father Junipero Serra’s 1769 diary was intercalated with other writings of his, but it appears that the dealers from whom Ayer bought the Serra holograph were ignorant of the full extent of the contents (Lockwood 165-66). Thus, Ayer’s blind acquisitions may well indicate a hope to find the relations intercalated within other documents or in the alternative, to find some mention of them.

When Ayer’s earnest study of the American Indian began sometime around 1880, it is said that he sought “to know about their origin, their prehistoric life, their primitive customs, and their first contacts with white men.” He wanted “books that told about the people” and “human experiences; not sophisticated abstractions” (Lockwood 81-83, 160). This is especially true of the colonial era, and not unlike Bartolomé de Las Casas, Ayer “endeavored to protect [Native Americans] from exploitations, and ever stood out for their rights before the Nation” (McDowell 212). Ayer advocated for proper education and military eligibility of Indians (212, 223-225).

In addition to his humanitarian aims, Ayer was enraptured by the authority and candor of first-hand experiences which he believed constituted “‘our first and best authorities’ on the region and the period with which they deal” (Lockwood 175). The realism that punctuated the period in which Ayer began his earnest collecting probably contributed to his particular bent. However, Ayer’s aim to preserve a snap-shot of Indian history and culture in its earliest and most pristine state is res in se ‘a thing in itself’ and as such imposed no enduring context to restrain the perpetuation of Brasseur’s re-characterizations. By the time of Adrián Recinos’ post-war edition of Popol Vuh, realism and naturalism had long since yielded to other critical approaches and other social interests.

[1] Prescott was in good standing and frequent communication with Alexander von Humboldt. It was the latter who first brought attention to the Maya codices when he reproduced a portion of the Dresden Codex in his 1810 work, Vues des cordillères, et monumens des peuples indigènes de l’Amérique. The likelihood that Ayer was further specifically aware of the Maya writing system is supported by Humboldt’s collaboration with George Catlin, said to be one of Ayer’s first acquisitions after Prescott. “Catlin must have been known to him early, and without doubt this author excited his [Edward Ayer’s] imagination” (Lockwood 161).

[2] The full title is An Essay towards an Indian Bibliography. Being a Catalogue of Books, relating to the History, Antiquities, Languages, Customs, Religion, Wars, Literature, and Origin of the American Indians, in the Library of Thomas W. Field. With Bibliographical and Historical Notes, and Synopsis of the Contents of some of the Works least known (Hoyt 437).

[3] Sabin explains that “the notes appended are sometimes by Mr. Field” (Sabin v). It would seem that if not Field’s, the remarks would be those of the publisher of the auction catalog. This note has no attribution.

[4] “The Ayer Collection contains all but two of this series—Copie de deux Lettres envoiees de la Nouvelle France, being the Relation for 1655, and Lettres envoiees de la Nouvelle France for 1659.” The “Jesuit Relations” are from 1632 to 1673 (Lockwood 174-75).

[5] Recinos receives credit for finding the manuscript and making its first direct edition. Edmonson (viii) and López (123) attribute the actual (re)discovery to Walter Lehmann in 1928.

Adrián Recinos

Adrián Recinos (1886 – 1962) was born July 1886 in Antigua, Guatemala to a notable family of Huehuetenango. He graduated from the Instituto Nacional Central de Varones in 1902 and subsequently earned a law degree from the Facultad de Ciencias Jurídicas y Sociales at the Universidad de Guatemala in 1907. Recinos entered politics the following year more ›

Popol Vuh’s Title

Empiezan las historias del origen de los indíos de esta provinçia de Gvatemala tradvzido de la lengva Qviche en la castellana para mas commodidad de los minístros de El Sto EvangelíoPopol Vuh is not an original title. Ayer ms 1515 (which is the oldest surviving source text) does not have an actual title and its heading merely says “las historias del origen de los indios.”more ›

Ayer Manuscript Composition

Ayer ms 1515 was likely bound in Guatemala. Giselle Simon, former Director of Conservation Services at the Newberry Library, considers the binding technique consistent with nineteenth-century work, albeit a relatively “crude binding” which “the Newberry would not have bound.” more ›

Carl Scherzer’s Occupation

Carl Scherzer was never a physician. At least one source suggests that Scherzer was a lawyer, but his only documented employment was as a printer and as a statesman. The misconception that Scherzer was a physician flows from Scherzer’s self-assumed honorific in his 1857 edition of Popol Vuh and possibly began with Recinos’ 1947 Spanish edition and his 1950 English translation.more ›

Marginalia Theory

In their introduction to Ma(r)king the Text: The presentation of meaning on the literary page, Joe Bray, Miriam Handley, and Anne C. Henry point out that “to mark a text is also to make it; [and] features such as punctuation, footnotes, epigraphs, white space and marginalia, marks that traditionally have been ignored in literary criticism, can be examined for their contribution to a text’s meaning” (xvii).more ›

Popol Vuh

Fresco depicting scene from Popol VuhPopol Vuh is a religious narrative of the Central American Maya indians. Stated more precisely, Popol Vuh is a periconquest oral mythistory (myth + history)  of the highland Quiché (K’iche’) Maya. The mythic component comprehends a creation story, a diluvian suggestion, and epic tales of anthropomorphic ancestors. The myth transitions into history through its tale of an eastward ancestral migration to observe the first dawn through which the sojourners acquire fire and evolve distinct languages, tribes, and clans. We are told how the Quichean tribes arrived in the western highlands and there is an anecdotal account of how the Quiché rise to prominence over their Cakchiquel and Tzutuhil relatives. Popol Vuh also describes a society that, anthropologically speaking, seems to depict settlement and intertribal conflict of the terminal late classic period (roughly AD 790 to 1000). Popol Vuh concludes with regnal genealogies leading to the time of the Spanish conquest (AD 1524). Ontologically speaking, Popol Vuh exists as a product of exponential supposition and as a consequence there are really two distinguishable conceptual and physical Popol Vuh entities.more ›

Ma(r)king Popol Vuh

Refereed Journal. Joe Bray, Miriam Handley, and Anne C. Henry have argued that “to mark a text is also to make it; [and] features such as punctuation, footnotes, epigraphs, white space and marginalia, marks that traditionally have been ignored in literary criticism, can be examined for their contribution to a text’s meaning.” In 2007 The Newberry Library disbound the oldest surviving text of Popol Vuh for conservation. That process made it possible to examine a number of paratextual markers calling into question popular perspectives of Popol Vuh as Indian auto-ethnography. This refereed article published at the University of North Carolina at Chapel Hill seeks to raise modern awareness of the manuscript’s paratext and its meaning for traditional assumptions of Popol Vuh’s survival and its narrative/textual boundaries.more ›