Ancient civilizations-2

The Maya calendar and writing system

It is their intellectual life that established the cultural superiority of the Maya over all other American Indians. Much of this was based upon a calendrical system that was partly shared with other Mesoamerican groups but that they perfected into a tool capable of recording important historical and astronomical information. Most Maya inscriptions that have been interpreted are calendrical inscriptions. Since the late 1950s it has been learned that the content of Classic Maya inscriptions was far more secular than had been supposed. For many years specialists believed that the inscriptions recorded little more than the passage of time and that, in fact, the Maya were time worshipers; but it has been shown that certain inscriptions recorded the birth, accession, marriage, and military victories of ruling dynasties. One very significant advance in following dynastic histories and plotting political territoriality was the discovery in 1958 of “emblem glyphs,” symbols standing for royal lineages and their domains.

Yet it would be misleading to contend that the hurly-burly of Maya court affairs and conquests was all that mattered, for some texts must have been sacred and god-oriented. At Palenque, in the similar temples of the Cross, Foliated Cross, and Sun, the dates inscribed on the tablets in the sanctuaries fall into three groups. The very latest seem to refer to events in the lives of reigning monarchs. An earlier group must deal with distant but real ancestors of those kings, while the very earliest fall in the 4th millennium bce and apparently describe the birth of important gods to whom the respective temples were dedicated and who may have been regarded as the progenitors of Palenque’s royal house.

The meaning of many non-calendrical signs and even of complete clauses is not known, but there is a difference between this and assigning an actual Maya word to an ancient glyph or a sentence to a glyphic clause. While it is certain that the language of the Classic inscriptions was Mayan, it is also certain that it was more archaic than any of the Mayan languages spoken at the time of the conquest, six centuries after the Classic downfall. The four extant Maya codices—the Madrid Codex, the Paris Codex, the Dresden Codex, and the Grolier Codex—none dating earlier than 1100, contain a strong phonetic component, in fact a kind of syllabary, which can be successfully read as Yucatec Maya, but the Classic peoples of the Central Subregion more likely spoke an ancestor of the Cholan branch of Maya. Furthermore, Maya hieroglyphic writing covers the entire span from about 250 ce to the conquest, during which time both the language or languages and the writing system itself must have undergone extensive evolution.

In writing systems in general, there is usually a development from pictographic signs, in which a picture stands for a word or concept, through logographic systems, in which words are still the basic unit but phoneticism is employed to reduce ambiguities (as in Chinese), to phonetic syllabaries, and finally to alphabets. Probably most Classic Maya hieroglyphs are logograms with a mainly ideographic orientation, and it seems that there was a considerable degree of flexibility in how the words and sentences could be written. By the Postclassic, this had been codified into a much more rigid system closely resembling that of Japanese, in which a well-defined syllabary can supplement or even replace logograms. There are approximately 300 to 500 logograms in Classic Maya (the number varies according to how one separates affixes from so-called main signs), but it will probably be many years before the majority of these are satisfactorily deciphered. Great progress, however, has been made in unraveling their meaning in specific contexts. Michael Douglas Coe Gordon R. Willey

Maya mathematics included two outstanding developments: positional numeration and a zero. These may rightly be deemed among the most brilliant achievements of the human mind. The same may also be said of ancient Maya astronomy. The duration of the solar year had been calculated with amazing accuracy, as well as the synodical revolution of Venus. The Dresden Codex contains very precise Venusian and lunar tables and a method of predicting solar eclipses.

Maya chronology consisted of three main elements: a 260-day sacred year (tzolkin) formed by the combination of 13 numbers (1 to 13) and 20 day names; a solar year (haab), divided into 18 months of 20 days numbered from 0 to 19, followed by a five-day unlucky period (Uayeb); and a series of cycles—uinal (20 kins, or days), tun (360 days), katun (7,200 days), baktun (144,000 days), with the highest cycle being the alautun of 23,040,000,000 days. All Middle American civilizations used the two first counts, which permitted officials accurately to determine a date within a period defined as the least common multiple of 260 and 365: 18,980 days, or 52 years.

The Classic Maya Long Count inscriptions enumerate the cycles that have elapsed since a zero date in 3114 bce. Thus, “9.6.0.0.0,” a katun-ending date, means that nine baktuns and six katuns have elapsed from the zero date to the day 2 Ahau 13 Tzec (May 9, 751 ce). To those Initial Series were added the Supplementary Series (information about the lunar month) and the Secondary Series, a calendar-correction formula that brought the conventional date in harmony with the true position of the day in the solar year.

Both Classic and recent Maya held the tzolkin as the most sacred means of divination, enabling the priests to detect the favourable or evil influences attached to every day according to the esoteric significance of the numbers and the day-signs. Jacques Soustelle