By John M. Weeks
In Maya Daykeeping, 3 divinatory calendars from highland Guatemala--examples of a Mayan literary culture that incorporates the Popul Vuh, Annals of the Cakchiquels, and the Titles of the Lords of Totonicapan--dating to 1685, 1722, and 1855, are transcribed in K'iche or Kaqchikel side-by-side with English translations. Calendars akin to those remain the root for prognostication, deciding upon every thing from the time for planting and harvest to foreshadowing affliction and demise. strong, undesirable, and combined fates can all be present in those examples of the sunlight calendar and the 260-day divinatory calendar. using such calendars is pointed out in ancient and ethnographic works, yet only a few examples are recognized to exist. all the 3 calendars transcribed and translated via John M. Weeks, Frauke Sachse, and Christian M. Prager--and housed on the college of Pennsylvania Museum of Archaeology and Anthropology--is distinctive in constitution and content material. additionally, with the exception of an unpublished examine of the 1722 calendar via Rudolf Schuller and Oliver l. a. Farge (1934), those little-known works seem to have escaped the eye of such a lot students. Introductory essays contextualize each one record in time and area, and a chain of appendixes current formerly unpublished calendrical notes assembled within the early 20th century. delivering significant info at the divinatory use of calendars in colonial highland Maya society formerly unavailable with out a stopover at to the collage of Pennsylvania's information, Maya Daykeeping is a useful basic source for Maya students.
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Additional info for Maya Daykeeping: Three Calendars from Highland Guatemala (Mesoamerican Worlds)
Often he asks about them in confession but everybody denies they exist” (Cortés y Larraz 1958, 2:162). It is clear from the text transcribed by Berendt that the Franciscan who copied it used a knowledgeable Kaqchikel as his informant (Carmack 1973:165). The 1685 calendar lists the eighteen months and the five additional days, indicating coefficient and day from the 260-day count for each day of the month. These calendar-round dates are correlated with the Gregorian year, starting on January 31, 1685 (1 Iq’ 1 Tacaxepual), and ending on January 30, 1686 (1 Kamey 5 Tz’api Q’ij).
T h r e e K ’ i c h e ’ a n D i v i n ato ry C a l e n d a r s day, symbolic of destiny as embodied in the day of birth, of one’s personality and fortune (Bunzel 1952:278; Edmonson 1997:121; Schultze Jena 1946:36; Tedlock 1992:117–118). • Aj, again a good day, and also consecrated to the gods of agriculture, and to those presiding over the flocks and domestic animals (Hernández Spina 1854). Symbolic of destiny as embodied in the nawal; the day of one’s destiny (Bunzel 1952:278; Edmonson 1997:121; Schultze Jena 1946:36; Tedlock 1992:118–119).
The meaning of day and month terms often involves multiple layers of meaning that would not be adequately reflected in an English translation. Similarly, the translation of placenames would hinder the recognition of the actual places. Likely translations of day and month names as well as place-names are therefore given as notes. Some of the translations may appear to be flat prose. However, like most oral peoples the Colonial highland Maya depended on imagery to express their thoughts; therefore, the English translations may be filled with partially understood graphic similes and metaphors.
Maya Daykeeping: Three Calendars from Highland Guatemala (Mesoamerican Worlds) by John M. Weeks