Following up on the last post, here’s something else of possible use to intro-level students and instructors when learning about Maya glyphs and the calendar. The short pdf is a table I prepared for The Order of Days book, listing all of the main Period Ending dates from 8.13.0.0.0 to 10.4.0.0.0, basically spanning the Classic Period. A similar chart appeared in various editions of Morley’s The Ancient Maya. It’s the sort of thing I like to keep handy when looking at inscriptions, even in these days of ubiquitous Maya calendar computer programs.
Some perhaps noticed that the published version of this same table in The Order of Days was mangled a bit by typesetting at Random House, resulting in a shift on several of the day sign number prefixes. This makes the table pretty much incomprehensible (somehow those corrections never made it during late editing stages). Happily all that should be fixed when the paperback edition is out next year.
One of the illustrations in my recent book The Order of Days gives, well, the order of days — a simple list of the twenty Maya day-signs with the Yucatec versions of their names. I thought just now that it might be useful for teaching and intro-level study to post a digital version here on Maya Decipherment, so feel free to use (…fun for the whole family!). Similar charts are found in countless popular books on the Maya, though one nice thing about this list is how it represents the visual forms of all the days from a single time and place; all are from a wall painting unearthed a few years ago at Ek Balam, Yucatan, dating to the earthy ninth century A.D. There are of course variant forms for almost each sign, but this list gives a good overview and starting point.
Within the past few months important inscriptions and sculptures have been recovered during excavations near Tonina’s ballcourt overseen by archaeologist Juan Yadeun. Nothing has been presented formally, but two well preserved captive sculptures have recently been featured in the news, alongside the claim that one beautifully preserved sculpture depicts a bound warrior from distant Copan (Figure 1). As I present here, the Copan connection seems dubious, with a Palenque affiliation for the prisoners far more likely, based on comparative evidence from Tonina’s written history. Figure 1. The captive "Buk' ?" of Palenque. The Tonina sculpture is as yet un-numbered (AP photo by Moyses Zuniga).
Eight glyphs grace the captive’s body — one on each shoulder and a vertical column of six blocks running down the chest and loincloth. The shoulder glyphs mark the beginning and end-point of the text.
uxlajuun(-eew) buluch winikij
k’altuun ta Juun Ajaw
i uht ochk’ahk’ ta ?n
Buk’ ? bolon eht?
“Thriteen-and-eleven score days (before)
the stone binding on 1 Ahaw,
then occurs the fire-entering at the ballcourt.
(It is) Buk’ ? of the nine companions(?).”
The final two glyphs present an interesting question in term of discourse and syntax. The captive’s name (Buk’ ?) at the base of the loincloth seems to “hang” somewhat relative to the surrounding syntax and the fire-entering verb — how would be be connected with that event as either an agent or patient? As my translation above indicates, one might cosnider a rhetorical transition occurring after the ballcourt term, with the personal name serving as a simple caption for the figure, much like we see in other Tonina captive sculptures. It’s possible, too, that the name is cited in this context as part a supplemental clause of some sort, in the sense that the fire-entering at the ball-court takes place “with regard” to the named prisoner. In any case, it’s a rare structure.
The text juxtaposes two dates that can be easily identified. “1 Ahaw” is surely the period-ending 9.13.5.0.0 1 Ahaw 3 Pop (February 15, 697 AD), cited here as a future anchor to the contemporaneous event, the ritual dedication of the ballcourt. The distance number that opens the text would place this earlier och-k’ahk’ event at 9.13.4.6.7 2 Manik’ 15 Yaxk’in (June 27, 696). This same date is cited also on M. 140 (at pBa and pCb), although the associated event description is missing (see Graham and Mathews 1999:171). Figure 2. Monument 145 from Tonina, citing the capture of "Buk' ?" on the day of battle with Palenque (CMHI photo by I. Graham).
The captive Buk’ ? is cited also on Monument 145 (Figure 2), which states that he was taken prisoner (chuhk-j-iiy) on 9.13.0.10.3 3 Ak’bal 11 Keh (October 2, 692) (see middle glyph block of bottom row). This is the same date given on Monument 172 as the military defeat of Palenque, when the captive K’awiil Mo’ was captured by the Tonina ruler K’inich Baaknal Chahk (see Miller and Martin 2004:185; Graham, Henderson, Mathews and Stuart 20o6: 117). Evidently, then, Buk’ ? was another prominent prisoner taken in this same battle with Palenque.
Despite claims in the media, I doubt Copan was part of this Tonina-Palenque conflict, at least on the evidence available. The confusion here may lie in the fact that a name that is visually similar to Buk’ ? occurs in a number of Copan texts. There a name is spelled k’u-yu-?-AJAW (K’uy ? Ajaw) and refers to a patron deity of the Copan kingdom. The two names are utterly distinct, however, and on present evidence there is little reason to draw any connection between Copan and the prisoners so vividly depicted at Tonina.
REFERENCES CITED:
Graham, Ian, and Peter Mathews. 1999. Corpus of Maya Hieroglyphic Inscriptions, Volume 6, Number 3: Tonina. Cambridge: Peabody Museum of Archaeology and Ethnology.
Graham, Ian, Lucia Henderson, Peter Mathews and David Stuart. 2006. Corpus of Maya Hieroglyphic Inscriptions, Volume 9, Number 2: Tonina. Cambridge: Peabody Museum of Archaeology and Ethnology.
Miller, Mary Ellen, and Simon Martin. 2004. The Courtly Art of the Ancient Maya. New York: Thames and Hudson.
Fig. 1. Sawn section of a panel, probably from Chancala, Mexico (From Mayer 1991:Pl.96).
The incomplete text panel shown in Figure 1, now in a private collection in Florida, has been the focus of some attention since it was first commented upon by Schele, Friedel and Parker (1993:66) in their analysis of ancient Maya creation mythology surrounding the date 4 Ahaw 8 Kumk’u. It was first published by Mayer (1991:Pl. 96) and more recently by Van Stone (2010); a photograph by Justin Kerr also is available. Given the increasing interest in the 13.0.0.0.0 base-date of the Long Count calendar and its upcoming repetition in 2012, it seems a few words about the interpretation of this partial inscription might be important, especially since widely published readings of the glyphs look to be incorrect in some key details. Others have made similar points in re-assessing this inscription — Steve Houston and Marc Zender in particular — so this is meant to be no more than a summary of more current thinking on the inscription.
The text begins in mid-sentence, with a partion of a Calendar Round date “8 Zip” (8-CHAK-AT). A distance number then follows, written oddly as 18-0-WINIK-ja-ya. These numbers as written simply don’t work, however, and there’s little question that the scribe has here made an error. The date resulting from this calculation is shown later as 4 Ahaw 8 Kumk’u, and the only means of connecting “8 Zip” and “8 Kumk’u” is to make a slight adjustment in the distance number as its written, from 18.0 to *16.0 (“18 Winals” would be an impossibility in any case). So we have the following chronological link between these two dates being the most likely:
[9 Ahaw] 8 Zip
+*16.0 (written in error as 18.0)
4 Ahaw 8 Kumk’u
We have no idea what transpired on the earlier date; that section of the text remains missing.
4 Ahaw 8 Kumk’u will be familiar to many as the Calendar Round for the so-called “Creation” date that serves as the base-line for the shortened Long Count, falling on 13.0.0.0.0. Here it almost certainly does not correspond to 13.0.0.0.0, but instead to a far, far later position in the Long Count, probably near the so-called Terminal Classic era of Maya history. The main reason for thinking this comes from the glyphs that follow the date, which Schele, Freidel and Parker (1993:65) translated as “the first image turtle was seen.” They got it nearly correct, but some key details force us to reassess their interpretation. The verb at pB3 they originally read as IL-la-ji-ya, for ilajiiy, “it was seen,” a passive construction (Schele et al transliterated this as ilahi, following older conventions of Maya epigraphy). However, a closer look at the glyphs clearly shows that this verb takes the initial sign yi-, infixed into the main eye main sign. This would spell the ergative third-person pronoun (u)y- before the initial i- of ilajiiy, meaning that it cannot be a passive verb construction (intransitives, unless they are nominalized, can never take an ergative pronoun prefix). Yilajiiy is well known in ancient texts, functioning either as a derived transitive form, “he saw it,” or as a participial noun “his seeing it” (both interpretations are debated and have merit, although opting for one over the other doesn’t change the meaning of the passage). The subject of this statement comes next in the personal name Yax K’oj Ahk (YAX-k’o-jo a-AHK). Schele et. al., interpreted this as a deity, namely the turtle (ahk) represented in some mythical scenes of the rebirth of the maize god (see Schele, et. al. 1993:65). However, this is far more likely to be a name of a local king or ruler, for the glyph after the name reads Chak K’uh Ajaw, “the Chak K’uh Lord.” Chak K’uh is a known but fairly obscure emblem glyph that I have for some years now associated with the ruins of Chancala, located to the south of Palenque. One fragmentary relief from Chancala bears the same emblem title (see Stuart and Stuart 2008:235), as does a panel that Mary Miller and I long ago posited might be from the same region (Miller and Stuart 1981).
Fig. 2. K'inich Janab Pakal "witnesses" a period ending. PAL:T.I.middle (Drawing by L. Schele)
Yax K’oj Ahk therefore was a historical ruler from the court of Chak K’uh, who “saw” the day 4 Ajaw 8 Kumk’u in his lifetime — not the original “Creation” date, of course, but a recurrence of the same Calendar Round at a far later time. Similar references to the witnessing of period endings and anniversaries are common in Maya texts (Figure 2), and imply some degree of “oversight” of the events and rituals involved with their celebration. As others have noted, there is no reason to consider it a mythical reference.
The text goes on to mention an interval of nine years (9-HA’B-ya) reckoning forward to another date now missing, but which we can easily calculate as 7 Ahaw 3 Pax.
The proportions and style of the glyphs look to me to be late, falling in the so-called Terminal Classic period in early ninth century. Only one placement of the dates in the Long Count seems fitting, anchored to 10.0.6.16.0 4 Ahaw 8 Kumk’u (see below for all three positions).
Transcription of Text (designating the two columns as A and B, and the rows by number; the “p” indicates “provisional” given the incomplete nature of the text):
pA1: 8 CHAK-AT
pB1: 0-*16-WINIK-ji-ya
pA2: i-u-ti
pB2: 4-AJAW
pA3: 8-HUL?-OHL-la
pB3: yi-IL-la-ji-ya
pA4: YAX-ko-jo
pB4: a-AHK
pA5: CHAK-K’UH-AJAW
pB5: 9-HA’B-ya i-u-ti
Summary of Dates:
[10.0.6.0.0 9 Ahaw] 8 Zip
[10.0.6.16.0] 4 Ahaw 8 Kumk’u
[10.0.15.16.0 7 Ahaw 3 Pax]
References:
Mayer, Karl Herbert. 1991. Maya Monuments: Sculptures of Unknown Provenance, Supplement 3. Graz: Verlag Von Hemming.
Miller, Mary Ellen, and David S. Stuart. 1981. Dumbarton Oaks Relief Panel 4. Estudios de Cultura Maya, vol XIII, pp. 197-204.
Schele, Linda, David Freidel and Joy Parker. 1993. Maya Cosmos: Three Thousand Years on the Shaman’s Path. New York: William Morrow.
Stuart, David, and George Stuart. 2008. Palenque: Eternal City of the Maya. New York: Thames and Hudson.
Van Stone, Mark. 2010. 2012 Science and Prophecy of the Ancient Maya. Imperial Beach, CA: Tlacaelel Press.
The 2011 Maya Meetings are coming next month. Please join us in Austin for a stimulating few days of workshops and lectures on Maya hieroglyphs, art and culture. This year our topic is:
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