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Ashes to Caches: Is Dust Dust Among the Heterarchichal Maya?
West Chester University Digital Commons @ West Chester University Anthropology & Sociology Faculty Publications Anthropology & Sociology 6-2020 Ashes to Caches: Is Dust Dust Among the Heterarchichal Maya? Marshall Joseph Becker Follow this and additional works at: https://digitalcommons.wcupa.edu/anthrosoc_facpub Part of the Archaeological Anthropology Commons Volume 28, Issue 3 June 2020 Welcome to the “28 – year book” of The Codex. waxak k’atun jun tun hun Now in its 28th year, The Codex continues to publish materials of substance in the world of Pre-Columbian and Mesoamerican studies. We continue that tradition in this issue. This new issue of The Codex is arriving during a pandemic which has shut down all normal services in our state. Rather than let our members and subscribers down, we decided to go digital for this issue. And, by doing so, we NOTE FROM THE EDITOR 1 realized that we could go “large” by publishing Marshall Becker’s important paper on the ANNOUNCEMENTS 2 contents of caches in the Maya world wherein he calls for more investigation into supposedly SITE-SEEING: REPORTS FROM THE “empty” caches at Tikal and at other Maya sites. FIELD: ARCHAEOLOGY IN A GILDED AGE: THE UNIVERSITY OF Hattula Moholy-Nagy takes us back to an earlier PENNSYLVANIA MUSEUM’S TIKAL era in archaeology with her reminiscences of her PROJECT, 1956-1970 days at Tikal in the 1950s and 1960s. Lady by Sharp Tongue got her column in just before the Hattula Moholy-Nagy 3 shut-down happened, and she lets us in on some secrets in Lady K’abal Xook’s past at her GOSSIP COLUMN palace in Yaxchilan. -
With the Protection of the Gods: an Interpretation of the Protector Figure in Classic Maya Iconography
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2012 With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography Tiffany M. Lindley University of Central Florida Part of the Anthropology Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Lindley, Tiffany M., "With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography" (2012). Electronic Theses and Dissertations, 2004-2019. 2148. https://stars.library.ucf.edu/etd/2148 WITH THE PROTECTION OF THE GODS: AN INTERPRETATION OF THE PROTECTOR FIGURE IN CLASSIC MAYA ICONOGRAPHY by TIFFANY M. LINDLEY B.A. University of Alabama, 2009 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Anthropology in the College of Sciences at the University of Central Florida Orlando, Florida Spring Term 2012 © 2012 Tiffany M. Lindley ii ABSTRACT Iconography encapsulates the cultural knowledge of a civilization. The ancient Maya of Mesoamerica utilized iconography to express ideological beliefs, as well as political events and histories. An ideology heavily based on the presence of an Otherworld is visible in elaborate Maya iconography. Motifs and themes can be manipulated to convey different meanings based on context. -
Leyenda De Los Soles) to Explain Maya Creations
Why we use the Aztec Myth (Leyenda de los Soles) to Explain Maya Creations The surviving accounts of the Maya Creation Myth are fragments, tatters. Much more is missing than is there. The earliest surviving fragments appear on the monuments of Izapa (and neighbors) and the newly‐ discovered Murals of San Bartolo (ca. 100 BCE). As if through a keyhole, we glimpse a rich, intricate cosmology connecting time, space and personalities. It relates the cardinal directions to colors, species of trees and game, the calendar, myths, and who knows what else. Eight centuries later, Classic Maya vase painters illustrate a few other Mythic scenes, some involving the Hero Twins. A few Classic stone inscriptions connect Creation with house‐building. Six centuries later, one of the curiosities Cortez presented to the Emperor, a book we call the Dresden Codex, recounts several arcane events which occurred on 4 Ajaw 8 Kumk’u. Later still, a Quiché Maya scribe in the impoverished and conquered Guatemalan highlands copied out the Popol Vuh, connecting his cacique’s ancestors back to the Creations of the World (ca. 1700). It dwells on the Hero Twins, who prepared the world for its final Creation ‐ our Creation. Though it is clear that the Maya conceived a dizzying, intricately interconnected cosmology, we have difficulty working out its details. This is partly due to the fragmentary nature of our evidence, but it is also increasingly clear that the stories varied substantially from city‐state to city‐state. (Not unlike the conflicting versions of Abraham’s Sacrifice: In the Biblical version, the son is Isaac, who goes on to father the Israelites. -
Solution of the Mayan Calendar Enigma Thomas Chanier
Solution of the Mayan Calendar Enigma Thomas Chanier To cite this version: Thomas Chanier. Solution of the Mayan Calendar Enigma. 2016. hal-01254966v6 HAL Id: hal-01254966 https://hal.archives-ouvertes.fr/hal-01254966v6 Preprint submitted on 29 Nov 2016 (v6), last revised 13 Nov 2018 (v7) HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. SOLUTION OF THE MAYAN CALENDAR ENIGMA Thomas Chanier∗ Independent researcher, Coralville, Iowa 52241, USA The Mayan arithmetical model of astronomy is described. The astronomical origin of the Mayan Calendar (the 260-day Tzolk'in, the 365-day Haab', the 3276-day Kawil-direction-color cycle and the 1872000-day Long Count Calendar) is demonstrated and the position of the Calendar Round at the mythical date of creation 13(0).0.0.0.0 4 Ahau 8 Cumku is calculated. The results are expressed as a function of the Xultun numbers, four enigmatic Long Count numbers deciphered in the Maya ruins of Xultun, dating from the IX century CE. (Saturno 2012) Evidence shows that this model was used in the Maya Classic period (200 to 900 CE) to determine the Palenque lunar equation. -
Polities and Places: Tracing the Toponyms of the Snake Dynasty
Polities and Places: Tracingthe Toponymsof the Snake Dynasty SIMON MARTIN University of Pennsylvania Museum ERIK VELÁSQUEZ GARCÍA Universidad Nacional Autónoma de México One of the more intriguing and important topics to thonous ones that had at some point transferred their emerge in Maya studies of recent years has been the his- capitals or splintered, each faction laying claim to the tory of the “Snake” dynasty. Research over the past two same title. The landscape of the Classic Maya proves decades has identified mentions of its kings across the to have been a volatile one, not simply in the dynamic length and breadth of the lowlands and produced evi- interactions and imbalances of power between polities, dence that they were potent political players for almost but in the way the polities themselves were shaped by two centuries, spanning the Early Classic to Late Classic historical forces through time. periods.1 Yet this data has implications that go beyond a single case study and can be used to address issues of general relevance to Classic Maya politics. In this brief Placing Calakmul paper we use them to further explore the meaning of The distinctive Snake emblem glyphs and their connection to polities and emblem glyph is ex- places. pressed in full as K’UH- The significance of emblem glyphs—whether they ka-KAAN-la-AJAW or are indicative of cities, deities, domains, polities, or k’uhul kaanul ajaw (Fig- dynasties—has been debated since their discovery ure 1).3 It first came to (Berlin 1958). The recognition of their role as the scholarly notice as one personal epithets of kings based on the title ajaw “lord, of the “four capitals” ruler” (Lounsbury 1973) was the essential first step to listed on Copan Stela A, comprehension (Mathews and Justeson 1984; Mathews a set of cardinally affili- Figure 1. -
Death and the Afterlife Among the Classic Period Royal Tombs of Copán, Honduras
To Be Born an Ancestor: Death and the Afterlife among the Classic Period Royal Tombs of Copán, Honduras The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters. Fierer-Donaldson, Molly. 2012. To Be Born an Ancestor: Death Citation and the Afterlife among the Classic Period Royal Tombs of Copán, Honduras. Doctoral dissertation, Harvard University. Accessed April 17, 2018 3:28:47 PM EDT Citable Link http://nrs.harvard.edu/urn-3:HUL.InstRepos:9548615 This article was downloaded from Harvard University's DASH Terms of Use repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http://nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA (Article begins on next page) © 2012 – Molly Fierer-Donaldson All rights reserved William L. Fash Molly Fierer-Donaldson To Be Born an Ancestor: Death and the Afterlife Among the Classic Period Royal Tombs of Copán, Honduras Abstract This goal of this dissertation is to participate in the study of funerary ritual for the Classic Maya. My approach evaluates comparatively the seven royal mortuary contexts from the city of Copán, Honduras during the Classic period from the early 5th century to early 9th century CE, in order to draw out the ideas that infused the ritual behavior. It is concerned with analyzing the tomb as a ritual context that is a materialization of a community's ideas about death and the afterlife. The heart is the data gathered from my participation in the excavation of the Classic period royal tomb called the Oropéndola Tomb. -
EVIDENCE of the NEHOR RELIGION in MESOAMERICA
EVIDENCE of the NEHOR RELIGION in MESOAMERICA Jerry D. Grover Jr., PE, PG Evidence of the Nehor Religion in Mesoamerica Evidence of the Nehor Religion in Mesoamerica by Jerry D. Grover, Jr. PE, PG Jerry D. Grover, Jr., is a licensed Professional Structural and Civil Engineer and a licensed Professional Geologist. He has an undergraduate degree in Geological Engineering from BYU and a Master’s Degree in Civil Engineering from the University of Utah. He speaks Italian and Chinese and has worked with his wife as a freelance translator over the past 25 years. He has provided geotechnical and civil engineering design for many private and public works projects. He took a 12-year hiatus from the sciences and served as a Utah County Commissioner from 1995 to 2007. He is currently employed as the site engineer for the remediation and redevelopment of the 1750-acre Geneva Steel site in Vineyard, Utah. He has published numerous scientific and linguistic books centering on the Book of Mormon, all of which are available for free in electronic format at www.bmslr.org. Acknowledgments: This book is dedicated to my gregarious daughter, Shirley Grover Calderon, and her wonderful husband Marvin Calderon and his family who are of Mayan descent. Thanks are due to Sandra Thorne for her excellent editing, and to Don Bradley and Dr. Allen Christenson for their thorough reviews and comments. Peer Review: This book has undergone third-party blind review and third-party open review without distinction as to religious affiliation. As with all of my works, it will be available for free in electronic format on the open web, so hopefully there will be ongoing peer review in the form of book reviews, etc. -
Maya Calendars and Writing: 4 Tortuguero Monument 6 and 2012 Graham Atkinson October 2012 Background
Maya Calendars and Writing: 4 Tortuguero Monument 6 and 2012 Graham Atkinson October 2012 Background • Start date of the Maya long count: – 11 (or 13) August 3114 BC – 13.0.0.0.0 in inscriptions regarding the creation event – Treat as 0.0.0.0.0 if doing arithmetic with the long count • Next 13.0.0.0.0 is 21 (or 23) December 2012 • Is next Baktun ending 1.0.0.0.0 or 14.0.0.0.0? – i.e., Does the Baktun count go to 13 or roll over after 19, like the Katun and Tun. How did the nonsense start? • Impact of well-intentioned epigraphers: – Linda Schele – George Stuart “Mysterious” Maya – David Stuart “prediction” regarding 2012 – Error in first drawing of the monument • Uncertainty due to damage to the monument • Human and American penchant for catastrophism Tortuguero Monument 6 • Has a specific reference to the 13.0.0.0.0 Baktun ending on 4 Ahau 3 Kankin, as opposed to the 4 Ahau 8 Kumku creation date • 3 panels, left one missing, both remaining ones damaged, small right panel is the one of particular interest • Main panel has a regular sort of content about the king (Kinich Kan Bahlam), etc. • See Mark van Stone, 2012, for drawings and photographs of the panels Right hand panel • 4 columns by 5 rows • Damaged on the right hand side, so some key glyphs are largely missing • Parts in 3 different collections • Look at composite photograph • Distance number 3.8.3.9.2 • Leads to 13.0.0.0.0 • “It ends, the 13 th Baktun, 4 Ahau 3 Kankin” • See Mark van Stone for drawings and photographs of the panel End of the text • U to ma “it will happen” • Damaged glyph: – originally translated as “black” or “blackness” – Now thought to be i, a focus marker or i li “see” • “Descend (or appear)” or Adorn • Bolon Yok’te: A god who appeared at the creation event • Ta … “at …” or “in” • Compare with composite photograph Left hand panel • 4 columns by 5 rows, so 20 glyph blocks • Has not been found (to our knowledge) • What is its content (conjecture): – ISIG - occupying 4 blocks? – Tzolkin date – 1 block – Lunar series – 5 or 6 blocks – HAAB date – 1 block – Verb – Subject . -
Late Classic Maya Political Structure, Polity Size, and Warfare Arenas
LATE CLASSIC MAYA POLITICAL STRUCTURE, POLITY SIZE, AND WARFARE ARENAS Arlen F. CHASE and Diane Z. CHASE Department of Sociology and Anthropology University of Central Florida Studies of the ancient Maya have moved forward at an exceedingly rapid rate. New sites have been discovered and long-term excavations in a series of sites and regions have provided a substantial data base for interpreting ancient Maya civili- zation. New hieroglyphic texts have been found and greater numbers of texts can be read. These data have amplified our understanding of the relationships among subsistence systems, economy, and settlement to such an extent that ancient Maya social and political organization can no longer be viewed as a simple dichoto- mous priest-peasant (elite-commoner) model. Likewise, monumental Maya archi- tecture is no longer viewed as being indicative of an unoccupied ceremonial center, but rather is seen as the locus of substantial economic and political activity. In spite of these advances, substantial discussion still exists concerning the size of Maya polities, whether these polities were centralized or uncentralized, and over the kinds of secular interactions that existed among them. This is espe- cially evident in studies of aggression among Maya political units. The Maya are no longer considered a peaceful people; however, among some modern Maya scholars, the idea still exists that the Maya did not practice real war, that there was little destruction associated with military activity, and that there were no spoils of economic consequence. Instead, the Maya elite are portrayed as engaging predo- minantly in raids or ritual battles (Freidel 1986; Schele and Mathews 1991). -
Mayan-Pack-For-Kids.Pdf
Mayans As the Learning Team are working from home and don’t have access to our actual handling artefacts, we have created a series of learning posts/pages based on our schools Mayan loans box replicas. We don’t have Mayan artefacts in our collection—the box was created to sup- port teachers. This pack is aimed at supporting children’s learning at home. Our information is short and easy to read - but remember this is about interesting you in the topic, it’s not the whole history of the Mayans. Mayan Calendar Mayan calendars are a set of 3 interlocking calendars; Tzolkin, Haab, Long Count calendar. When Mayans referred to a date in an inscription, they used all three calendars to write the date. Every 52 years the Tzolkin and Haab would sync together, this was called a calendar round. The Tzolkin or sacred calendar was a 260 day period divided into 20 equal peri- ods. Each day was represented by a day and a number. The numbers ran from 1 to 13 and there were 20 day names. When the cycle of 1 to 13 was complete it would start again, the 20 day names would continue. It took 260 days to re- turn back to number 1 and day 1. The Haab or Solar calendar has 365 days, so therefore can be most closely linked to the Georgian calendar we use today. However, the Mayans divided the year up into 18 months of 20 days each and then 5 isolated days that were seen to be unlucky, this time was known as the Wayeb. -
The Water-Band Glyph
Mesoweb Publications The Water-Band Glyph Luís Lopes e-mail: <[email protected]> The Water-Band glyph is a very rare glyph that is not listed in Thompson’s catalogue (1962). The glyph appears in some important contexts, namely at Palenque and Rio Azul. In this note I analyze the iconography associated with the glyph and the contexts in which it appears in the inscriptions in an attempt to understand its syntactical category and semantics. Iconographic and Epigraphic Data From an iconographic point of view, the glyph is likely associated with water. In fact, as Marc Zender (personal communication 2002) has kindly pointed out to me, the glyph seems to represent a portion of a so-called “water band” (Schele and Miller 1986:47). The “water-band” motif seems to represent the waves, droplets and foam that form on the surface of water bodies. Very nice representations of this same motif can be observed painted on the wall of Burial 1 at Rio Azul (Figure 8), apparently representing the watery surface of the Underworld crossed by the deceased. Another depiction of this motif may be seen in an Early Classic vessel from Tikal (Figure 9). In this scene several gods and a lady apparently swim in a watery environment with fish and waterlily plants. From an epigraphic point of view, the glyph is rather rare but appears in several important contexts. At Palenque, on the south side of the Temple XIX bench, we find it in the context of the sacrifice of the Starry-Deer-Alligator deity (David Stuart 2003) (Figure 1). -
Ancient Maya Politics Simon Martin Index More Information
Cambridge University Press 978-1-108-48388-9 — Ancient Maya Politics Simon Martin Index More Information INDEX Abrams, Philip, 39 destruction of, 200, 258, 282–283 Acalan, 16–17 exile at, 235 accession events, 24, 32–33, 60, 109–115, 140, See fortifications at, 203 also kingship halted construction, 282 age at, 106 influx of people, 330 ajaw as a verb, 110, 252, 275 kaloomte’ at, 81 as ajk’uhuun, 89 monuments as Banded Bird, 95 Altar M, 282 as kaloomte’, 79, 83, 140, 348 Stela 12, 282 as sajal, 87, 98, 259 mutul emblem glyph, 73, 161–162 as yajawk’ahk’, 93, 100 patron gods of, 162 at a hegemon’s home seat, 253 silent after 810 CE or earlier, 281 chum “to sit”, 79, 87, 89, 99, 106, 109, 111, 113 Ahk’utu’ ceramics, 293, 422n22, See also depictions, 113, 114–115, 132 mould-made ceramics identified by Proskouriakoff, 103 Ahkal Mo’ Nahb I, 96, 130, 132 in the Preclassic, 113 aj atz’aam “salt person”, 342, 343, 425n24 joy “to surround, process”, 110–111 Aj Chak Maax, 205, 206 k’al “to raise, present”, 110–111, 243, 249, 252, Aj K’ax Bahlam, 95 252, 273, 406n4, 418n22 Aj Numsaaj Chan K’inich (Aj Wosal), k’am/ch’am “to grasp, receive”, 110–111, 124 171 of ancestral kings, 77 accession date, 408n23 supervised or overseen, 95, 100, 113–115, 113–115, as 35th successor, 404n24 163, 188, 237, 239, 241, 243, 245–246, as child ruler, 245 248–250, 252, 252, 254, 256–259, 263, 266, as client of 268, 273, 352, 388 Dzibanche, 245–246 taking a regnal name, 111, 193, 252 impersonates Juun Ajaw, 246, 417n15 timing, 112, 112 tie to Holmul, 248 witnessed by gods or ancestors, 163–164 Aj Saakil, See K’ahk’ Ti’ Ch’ich’ Adams, Richard E.