Further Observations on the MUT Logogram

by David Stuart

Figure 1. The complements mu and tu on the Tikal/Dos Pilas emblem glyph.

Back in 1993 I proposed that the main sign of the emblem glyph of Tikal and Dos Pilas/Aguateca is read as MUT, based on the affixes mu- and -tu that appear with it in different contexts, apparently as phonetic complements (Figure 1). My colleague Christian Prager noticed this pattern around the same time, also seeing these syllables as essential clues to the sign’s reading. Many examples of the emblem also show an additional -la suffix, suggesting that MUT-la is a fuller spelling that has led to the various reconstructions Mutal, Mutul, Mutuul. Mutu’l, or something similar (the precise nature of the vowel in such -Vl suffix remains a point of minor debate among epigraphers). My inclination is to see the ancient court name as related to the historical attested place name Mutul, known from both Yucatan and the Petén, as in the modern names Motul de San José, or Motul, Yucatan (home of huevos motuleños, a staple of restaurant breakfasts in Yucatán). “Mutul” is the form I will use here as the reading the full Tikal emblem. In the Classic period Tikal seems to have gone by the name Yax Mutul, “The First Mutul,” perhaps as a way of distinguishing it from earlier centers who also had claimed the Mutul name.

One key lexical item of support of the MUT reading – or so it seemed at the time – was that the sign represented tied bundle of hair, seeming to agree well with the Yukatek term mut pol, cited in the Vienna Dictionary meaning rodete hacer la mujer de sus cabellos (“bun made by a woman from her hair”), clearly related to mut as rodete para asentar olla o vasija (“[round] support for a jar or vase”). However, mut here this may be a corruption or even mis-transcription of the better-established noun met, meaning ruedo, rodete, o rodillo sobre que se asienta alguna vasija (from the Calepino Motul). This possibility had set some doubt in my own mind about the lexical basis of the MUT sign reading, despite the evidence of the syllabic complements we had found. The lack of any non-Yukatek sources for the reading seemed problematic as well, and I’ve long thought MUT needed a bit more backing. Still, it is important to note that there were several signs that ubstitute with one another in the context of the Tikal emblem, each featuring bound hair or a twisted braid, as first patterned out by Linda Schele (1985).

Here I point out a helpful substitution of signs that would appear seems to confirm the MUT value once and for all, in the spelling of the name of a royal woman cited in the inscriptions of Yaxchilan and environs (Figure 2). She was a noblewoman from the court of Hixwitz, a spouse or consort of Yuxuun Bahlam IV (Bird Jaguar IV) named Ix Mut(?) Bahlam. She is depicted on Lintels 17, 40, and 43, identifiable by her name, which damaged in two of the three instances. The best-preserved examples of from Lintel 17, where the name is IX-MUT-tu BAHLAM (Figure 2b). It was this example that gave us the final –tu as a likely phonetic complement to the supposed MUT sign.

Figure 2. Portrait of Ix Mut Bahlam, royal woman of Hixwitz, from Yaxchilan, Lintel 17. Name caption from Dos Caobas (a) compared to Lintels 17 (b) and 43 (c). Drawings by Ian Graham except (a) by David Stuart.

 

Figure 3. Dos Caobas, Stela 2. Photograph by David Stuart.

 

Another portrait of Ix But Bahlam comes from Stela 2 from Dos Caobas, a satellite of Yaxchilan whose two monuments are now on display in the Museo Regional of nearby Frontera Corozal, Chiapas (Figure 3). Stela 2 is a fascinating and unusual monument, depicting the ruler Yaxuun Bahlam seated high upon a pillow-throne, facing a standing male figure who holds an object to him. Standing behind are two women, one named Ix Wak Jamchan Ajaw, of the Ik’ or Ik’a’ court of the central Peten lake area. She is also portrayed on Yaxchilan’s Lintels 5 and 41, and perhaps also 15 and 38, with a slightly different spelling. The second woman is a slightly eroded caption that contains a Hixwitz title (IX-hi-HIX wi-tz-AJAW) (see Figure 2a), and is surely Ix Mut Bahlam. Indeed, the BAHLAM logogram of her name is clear, as is a revealing spelling of the first part of her name in the initial block: IX-mu-tu. This substitutes directly for the IX-MUT-tu from Lintel 17’s caption, and offers another welcome piece of evidence to bolster the MUT reading. 

Figure 4. The name Ix Ch’ajan(?) Mut, showing possible substitution of hair-bundle and bird. Drawings by William R. Coe (a,b) and Stefanie Teufel (c).

One last connection that may be relevant is the name of another woman who is cited on Tikal’s Stela 23, whose name I tentatively read as IX-CH’AJAN?-MUT-AJAW?, or Ix Ch’ajan Mut Ajaw (Figure 4a). This surviving passage from the stela’s text records her birth, with no other names or titles, so she was clearly a person of great importance. This name seems related to another woman or female deity mentioned on the much earlier Stela 26 (Figure 4b), where we see the same combination of elements with the addition of a “mirror” or “shiner” sign, perhaps read as li or LEM before the MUT, possibly for Ix Ch’ajanil Mut. Yet another possible variation of this name or reference comes from a much later context, on a carved bone from Topoxte’, Guatemala (Figure 4c). This object was owned by an individual whose mother is also named, bearing the royal title of Tikal (IX-MUT-AJAW). Here the personal name may be distinct, displaying the sign TAL, but I wonder if this is instead the same twisted cord sign I consider as CH’AJAN followed by a full-figure of a bird, easily recognizable as MUUT (“bird”). The combination could suggest the possibility of a logographic substitution between two near homophones: MUUT, “bird,” for the hair-bundle MUT we find in the spellings at Tikal.Differences among these names makes their equivalence somewhat iffy, but such a substitution fits a pattern we see elsewhere in texts after 750 CE or so, which disregard certain traditional distinctions in the internal vowels near-homophones. In this case, the scribe may to have replaced the logogram MUT (mu-tu) with a short /u/ with MUUT (mu-ti), with its long vowel /uu/. By the time this late text was composed the old distinction may have been lost, and the pronunciation of the two signs may have been quite close. 

All of this, especially the Dos Caobas example, is to buttress the original MUT reading of the hair-bundle sign that is the basis Tikal emblem glyph and its court name Mutul, as proposed three decades ago. Questions still surround the lexical background of this reading, but from an epigraphic angle the logogram’s value seems secure.

Reference

Schele, Linda. 1985. Balan-Ahau: A Possible Reading of the Tikal Emblem Glyph and a Title at Palenque. In Fourth Palenque Round Table, 1980, Vol. VI, edited by M.G. Robertson and E. P. Benson, pp. 59-66. Pebble Beach, CA: Pre-Columbian Art Research Institute.

A New Drawing of the Marcador Inscription

by David Stuart

The Marcador from Group 6C-XVI of Tikal. Note the name of Eagle Striker in the center of the upper rosette, prossibly a war shield.

Posting a new drawing of the hieroglyphic texts on the famous Marcador sculpture of Tikal. I made this as part of my upcoming publication on aspects of Teotihuacan-Maya history, slated to appear next year with Dumbarton Oaks. The drawing is based on inspection of photos and digital scans, and corrects a few minor errors in other drawings that have appeared since the Marcador was discovered back in the early 1980s.

Each text panel focuses on a particular event. The first recalls the conquest of Tikal in 378 CE led by the famous Sihyaj K’ahk’, who in some capacity seems to have acted at the behest of the Teotihuacan ruler who I prefer to call Eagle Striker (“Spearthrower Owl” being an old nickname). Sihyaj K’ahk’ arrival to the Peten in that year was a transformative political event, broadly affecting the Maya political order of the Early Classic. The second text panel focuses on the dedication of the Marcador itself sixty years later in 414, highlighting its association with Eagle Striker, whose name is also prominently displayed within the center of sculpture’s rosette-like shield. As background for this, Eagle Striker’s accession in 374 is cited at the beginning of the second text panel (E1-E5).

NEW PAPER: An Early Maya Calendar Record from San Bartolo, Guatemala

New paper by David Stuart, Heather Hurst, Boris Beltran and William Saturno. Published as an open access paper in Science Advances, vol. 8, issue 15, 13 April 2022

Abstract: Here, we present evidence for the earliest known calendar notation from the Maya region, found among fragments of painted murals excavated at San Bartolo, Guatemala. On the basis of their sealed contexts in an early architectural phase of the “Las Pinturas” pyramid, we assign these fragments to between 300 and 200 BCE, preceding the other well-known mural chamber of San Bartolo by approximately 150 years. The date record “7 Deer” represents a day in the 260-day divinatory calendar used throughout Mesoamerica and among indigenous Maya communities today. It is presented along with 10 other text fragments that reveal an established writing tradition, multiple scribal hands, and murals combining texts with images from an early ritual complex. The 7 Deer day record represents the earliest securely dated example of the Maya calendar and is important to understanding the development of the 260-day count and associated aspects of Mesoamerican religion and cosmological science.

RRAMW 64: The Logogram for Wax, “Grey Fox,” in Maya Hieroglyphic Writing

With this post we are pleased to present another new issue of the long-running series Research Reports on Maya Hieroglyphic Writing, published by the Boundary End Archaeological Research Center. Number 64 of the series is available here for download as a pdf, and future numbers will be posted here on Maya Decipherment. The full digital archive of the RRAMW series (1984-present) will soon be available on the BEARC website, and announced here as well.

RRAMW 64: A Logogoram for WAX “Grey Fox,” in Maya Hieroglyphic Writing by Christian Prager.

New Book: Ancient Maya Politics

Ancient Maya Politics: A Political Anthropology of the Classic Period, 150-900 CE by Simon Martin. From Cambridge University Press, 2020.

2020 has seen the arrival of an important new book by Simon Martin, a frequent contributor to Maya Decipherment. It’s no exaggeration to say that Ancient Maya Politics is a pivotal work, crucial for both archaeology and epigraphy. A must-read and re-read for students, scholars, and anyone keenly interested in how we access and interpret the political world of the ancient Maya.

From Cambridge University Press:

The Classic Maya have long presented scholars with vexing problems. One of the longest running and most contested of these, and the source of deeply polarized interpretations, has been their political organization. Using recently deciphered inscriptions and fresh archaeological finds, Simon Martin argues that this particular debate can be laid to rest. He offers a comprehensive re-analysis of the issue in an effort to answer a simple question: how did a multitude of small kingdoms survive for some six hundred years without being subsumed within larger states or empires? Using previously unexploited comparative and theoretical approaches, Martin suggests mechanisms that maintained a ‘dynamic equilibrium’ within a system best understood not as an array of individual polities but an interactive whole. With its rebirth as text-backed historical archaeology, Maya studies has entered a new phase, one capable of building a political anthropology as robust as any other we have for the ancient world.