Calendario Maya Nueva Era

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MAY CALENDAR, 2012 AND NEW ERA
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THIAGO JOSÉ BEZERRA CAVALCANTI
MAY CALENDAR,
2012 AND NEW ERA
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1st edition
Niteroi
Author's Edition
2012
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Copyleft 2012 Thiago José Bezerra Cavalcanti

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NOTE
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The license refers only to texts written by Thiago José Bezerra Cavalcanti. The texts
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Editorial production and review :

Thiago José Bezerra Cavalcanti
Maristela Zancan
Pictures :
Maristela Zancan (Covers)
Sven Gronemeyer (covers, personal collection)
Mark Van Stone (covers, personal collection)
FAMSI (John Montgomery and Linda Schele Collections)
Justin Kerr ( Maya Vase Catalog )
CIP - CATALOGING IN PUBLICATION
C376c Cavalcanti, Thiago Jose Bezerra

Mayan Calendar, 2012 and New Age. / Thiago José Bezerra
Cavalcanti - Niteroi, 2012.
184 p.
ISBN 978-85-914051-0-7
1. Maya - History 2. Indians - Latin America - History 3.

Mayan Civilization 4. History I. Title.
CDU 972,015
Catalog form prepared by Librarian Laura do Canto

Oak –CRB-10/1215
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summary
Summary ................................................. .................................................. ....................... 7
PART 0 - Majuk'utaj ............................................ .................................................. 11
Thanks ................................................. .................................................. ....... 13
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Preface ................................................. .................................................. ...................... 15
Chapter 0 - Introduction .............................................. ........................................... 21
0.1 - Basic Information .............................................. ................................... 21
0.2 - Mesoamerican Heritage .............................................. ........................... 23
0.3 - Mayan sources .............................................. ................................................ 25
PART 1 - MAY CALENDAR ............................................. ............................ 27
Chapter 1 - Mayan Mathematics ............................................. ..................................... 29
1.1 - Mathematics, writing and history: the institution of ethnoscience ............... 29
1.2 - Basis, representation and numerical organization ............................... 34
1.3 - Gods-digits ............................................. ......................................... 36
Chapter 2 - Calendaring System ............................................. ................................. 39
2.1 - Initial Series .............................................. .................................................. 39
2.1.1 - Choltun ............................................. ............................................. 40
2.1.2 - Tzolk'in ........................................... .................................................. 45
2.1.3 - Ja'ab ' .......................................... .................................................. ....... 47
2.1.4 - Junab ' ............................................ .................................................. ... 55
2.2 - Supplementary or complementary series ............................................ ......... 58
2.2.1 - Night Lords or B'olon ti k'u ............................... .............. 59
2.2.2 - Lunar Series ............................................ ............................................ 63
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2.2.3 - Cycle of 819 days .......................................... .................................... 64
2.2.4 - 7 Day Cycle .......................................... ........................................ 66
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Chapter 3 - Calendar of Symbols ............................................ ........................... 69
3.1 - More than a calendar ............................................ .............................. 69
3.2 - Meaning of glyphs ............................................. .................................. 70
3.2.1 - Imix ............................................. .................................................. ..... 71
3.2.2 - Ik ' ............................................ .................................................. ......... 73
3.2.3 - Akb'al ........................................... .................................................. .... 75
3.2.4 - K'an ........................................... .................................................. ....... 77
3.2.5 - Chikchan ............................................. ............................................ 79
3.2.6 - Kimi ............................................. .................................................. ..... 81
3.2.7 - Manik ' ............................................ .................................................. .. 83
3.2.8 - Lamat ............................................. .................................................. .. 84
3.2.9 - Muluk ............................................. .................................................. .. 86
3.2.10 - Ok ............................................. .................................................. ...... 88
3.2.11 - Chuwen ................................................. ............................................. 90
3.2.12 - Eb ' ............................................ .................................................. ...... 92
3.2.13 - B'en ........................................... .................................................. ..... 94
3.2.14 - Ix ............................................. .................................................. ....... 96
3.2.15 - Men ............................................. .................................................. 98
3.2.16 - Kib ' ............................................ .................................................. ... 100
3.2.17 - Kab'an ........................................... ............................................. 102
3.2.18 - Etz'nab ' .......................................... ................................................ 104
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3.2.19 - Kawak ............................................. ................................................ 106
3.2.20 - Ajaw ............................................. .................................................. 108
PART 2 - 2012 CYCLE ............................................ .................................... 111
Chapter 4 - 13 Pik ............................................. .................................................. ..... 113
4.1 - Old records ............................................. ................................... 113
4.2 - The calendar passage rites and B'olon Yokte 'Kuh .................... 121
PART 3 - NEW ERA ............................................. ......................................... 127
Chapter 5 - Mayanism - the "Mayans" of the New Age .................................. ........ 129
5.1 - Mayanism - a “Mayan” ideology in the globalized world ....... 129
5.2 - The Mayanism and the Mayanists - Categorical Problems .................. 135
PART 4 - APPENDICES .............................................. ....................................... 137
Appendix 1 - CMAIA Project History ........................................... ................. 139
A1.1 - The beginning ............................................ .................................................. .... 139
A1.2 - Leaving the virtual world .......................................... ......................... 141
A1.3 - The Sacred Calendar virtual site. ORG ....................................... 141
A1.4 - The future of the CMAIA Project ......................................... ..................... 142
Appendix 2 - Mayans in Brazil and Brief Late Reviews ........................... 143
A2.1 - The pioneer Brazilian and Mesoamerica in the academy ...................... 143
A2.2 - The broader Brazilian panorama in brief reviews ............... 144
A2.2.1 - "Mayan Calendar", by Diana of Assisi ..................................... 144
A2.2.2 - “2012 - The Mayan Prophecy” by Alberto F. Beuttenmüller ...... 145
Appendix 3 - Calendar of Peace and Electronic Music in Brazil .................. 149
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A3.1 - Spatial Character and Origin of Relationship 149
A3.2 - Electronic Music Festivals in Brazil ........................................ .. 150
A3.3 - From ethnographic experience ........................................... ...................... 153
Appendix 4 - Oxlajuj B'aq'tun , Perspective of an Old Construction with Them
intact cements .................................................... .................................................. ... 157
Appendix 5 - Oxlajuj B'aq'tun , Perspective of an Ancient Construction with the
foundation intact ................................................ .................................................. .... 161
Appendix 6 - The 13 numbers among the K'iche ' today ..................................... .......... 165
Appendix 7 - For a Mayan (and Indian) Anthropology alongside the Peoples
originating ................................................. .................................................. ............... 167
Appendix 8 - Table for Converting Dates for Tzolk'in .............................. 175
References ................................................ ........................................ 179
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Heaven's Heart
Heart of the earth
Heart of fire
Heart of water
Heart of the air
This book is dedicated and devoted.
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to grandparents and grandparents
creators and trainers
Mayans of yesterday and today
ajqij'ab '
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Thanks
Nothing would be possible without the collaboration of dozens of people.
First of all I thank my mother, who held the home at the most
critics and provided a minimally tranquil environment so that it could
write without further concern, then father and brother, who provided the
livelihood without which she would not have free time to search for 10 years and
finish this book before the “2012 cycle”. Also to all family members for
confidence, and my grandfather Lenin, curiously born on the day of syncretism
Catholic Church of Ri Laj Mam .
Thanks to Roberta Fernandes Maia, who saw my greatest interest in
Mesoamerica born and flourish and from the beginning always supported me and believed
Renata Machado “Aracy Tupinambá” Setti Rodrigues for her encouragement
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Luis “Alektryon” Gonçalves for his eternal support to the CMAIA Project and the
numerous discoveries together and Lara Biasoli Moler who translated part
of those texts that in 2006 inaugurated all this.
I am also grateful to Silvia de Araújo Yamada and Maristela Zancan, who are
the main supporters of the CMAIA Project. Without them, this dream would not
forward. Thanks to all friends (anonymous or not) of the CMAIA Project,
that regardless of any disagreement or controversy accompanied my
work and tried to understand what was behind so much movement in
around the Maya in Brazil.
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To the Foundation for the Advancement of Mesoamerican Studies (FAMSI), 1 which
supported this work and made it more beautiful and relevant by allowing the use of
illustrations by John Ellis Montgomery and Linda Schele, as well as the
various academics and teachers who were, under certain circumstances,
mentors, and provided me with various materials for study and
allowed me to make use of his works like Sven Gronemeyer, Robert
Sitler, Mark Van Stone, Erik Boot, John Hoopes, Lolmay Pedro García, among
others. The list would have to be very long.
Finally, I thank everyone who welcomed me, welcomed and guided me in
Central America, in person or at a distance, such as Apab'yan Tew, Ajkaj
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Warchaj, Julio David Menchú, Noah and America López, Isabel de Sanchez and so many
others who crossed my paths.
1 In English, Foundation for the Advancement of Mesoamerican Studies: www.famsi.org .
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Preface
These lines begin to be written within hours of the return of
a four-week trip to Guatemala at the end of January 2012. A
first trip of similar duration between September and October 2009,
had been more touristy, with visits to over a dozen sites
archaeological sites and some bibliographic search. This time, instead, I looked for
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most of the time what is often overlooked by most
Tourists. Throughout anthropology training, my first experience
on the field was in that country, in a different language - albeit 'alike'.
As readers can imagine, my main interest was and remains
being the Mayans, so I seek not only the archaeological past but
also the anthropological present, those living today in Guatemala
embodying or otherwise representing ancestry and
Mayan identity. The current picture in that country is that of the process of
institutionalization of Mayan spirituality, with which I worked directly
in my ethnographic study, visiting Mayan institutions and also the palace of the
Guatemalan government.
Back to the house where I lived as long as I had spent in
Guatemala, just one month ago, faced the inevitable estrangement amid
reorganization of things and - especially - thoughts and
feelings. This book would not escape the process unharmed.
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Idealized and partially written since before the first trip, yet
in 2008, or perhaps even earlier, supposedly “99% done” between 2010 and 2011,
largely reformulated in 2012 by virtue of ethnographic experience,
completed 52 days before the much talked about December 21, 2012.
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However, I would not like to turn this work into a complete
ethnography, even less in a monograph. Although much of the book is
well grounded in a number of important references, I allow myself not to follow
strictly academic standards, writing a few chapters almost as essays
who seek greater dialogue with the general public about the Mayans and
its popular presence in the new age media .
Considering myself a student, I allow myself to leave the theoretical prison
methodologies they try to impose on the academic environment. As well said
the most enlightened ones: the one who makes the theory and the method is the field, and its place in
field. As I have a little field and ten years of experiences of
alterity and bibliography of Mesoamerican studies, I commit the abuse of
publish a book that does not want to assume academic responsibility but
At the same time, it makes a point of being constantly improved for the future.
A book that wants to instigate, inaugurate a line of research that does not
exists in Brazil, as far as I was made aware, after dozens of works and
research: Mesoamerican ethnology, the 260-day cycle as a social fact
total Mesoamerican, which is what it is, making the study of religion, of time
and from the rites of passage what happens every day, every new sun that rises,
the anthropology of change that never, never ceases.
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This is my first book (of many if Time
allow), and the fundamental purpose of this project remains the same since its
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first draft: bring to the Brazilian public a little content and
Mayan calendar and the so-called ”2012 cycle”, seeking to
accessible language and distancing itself from modern mysticism and the
new age interpretations that populate common sense, especially in Brazil,
when it comes to Mayan calendar and 2012.
Of course, when it comes to research that involves a number of
native categories (Mayan words), which cause strangeness and demand
your understanding; It's never easy to make this public. I was certainly flawed and
mistaken at some point and wish everyone could bring their
questions so that together we can reach a common understanding, a
assimilation of what I tried to say. My email is tcavalcanti@id.uff.br and everyone
are encouraged to write me.
The book takes as reference important academic work, including
- but not limited to - ethnographies, contemporary Mayan publications and
some of my recent field observations - which I hope to publish
in the future, with more time to organize - in addition to works by
main exponents of the so-called "Mayanism".
My goal with this book is not to bring new discoveries let alone
exhaust any subject. I just want to provide the Brazilian public with a
good initial reference work, through which one can share the
knowledge built with the help of many Mayan colleagues and academics,
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including elements that help the general public build a critical sense
regarding the “2012” issue, so popular and controversial in recent years. a
book that is kind of a “study guide” even to myself and that,
still quite limited, be able to spark a series of debates and
can be taken up to deal with the Mayan anthropology itself and
to deepen each question introduced here. The idea is precisely to present the
debates, leave the research possibilities open. I'm just one
graduating in the eyes of the hierarchy but with a political stance
quite definite in relation to the gym.
As a researcher in indigenous anthropology and ethnology and a student
graduation, break with Eurocentric academicism and productivism
academic. 2 This book reaffirms this as it is also a publication
drafts, free essays that, by political choice, will not be exactly the
what academics expect from supposedly scientific writing;
possibly not for publication in many places.
It is also a collective writing insofar as it dialogues with a series
of characters important to the very body of this book, including Mayans,
researchers and colleagues, and there are things that literally these other countless
anonymous people wrote or helped me write in some way,
thanks to the mirror of otherness, as can be seen in the appendices.
2Quantitative target imposed by Brazilian government on academic researchers, which worsens

very much the quality of the reflections. Reproductions take the place of reflections.
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I write about the Maya and the Maya. The conservative researcher,
relativizes everything to maintain hierarchy and oppression in the name of a
freedom to "do what academics and the media want". I'm saying,
here, which I honestly saw no academic and no media say frankly and
so openly in Portuguese about this subject, and that means that
unfortunately I did not find an academic in Brazil who could supply my
discussion needs as a Mayan ethnologist; so I need to talk and
start sharing as much as I learned, if necessary help build a
new field of study
The book is divided into four main parts - “Mayan Calendar”,
“2012 Cycle”, “New Age” and “Appendices” - plus a brief introduction.
In the first part, the mathematical bases and the operation of the main
calendars. In the second, both Mayan and academic interpretations in the
which refers to the '2012 cycle'. In the third, the controversies and uncertainties that
they surround the Mayan calendar and are not infrequently ignored. Finally, in
fourth, our (collective) texts drawn from a series of reflections.
We chose, like John Ellis Montgomery and most of the
Mayanist researchers these days use a spelling that follows
rules set by the Guatemalan Lenguas Mayas Academy (ALMG) for the
Mayan words. The preferred language in dealing with the calendar is Yukateka ,
however Ch'ol , the language closest to the reading of hieroglyphics, and K'iche ' ,
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language closest to recent ethnohistory and my ethnographic experience,
gifts are also made.
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May grandparents, creators and trainers make this book a seed
whose fruit is that of enlightenment for many people. The tree in the center of
home that can always grow and multiply your life.
Thiago Cavalcanti
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Chapter 0
Introduction
0.1 - Basic Information
Anthropologists, archaeologists, historians and other social scientists use
the term Mesoamerica to describe the world known to the Mexicas (Aztecs)
1519 (time of the first Spanish and Portuguese invasions), consisting of
in an area ranging from northern Mexico, through Guatemala, Belize, El
Salvador, the western part of Honduras and the Pacific coast of Nicaragua and Costa
Rica More than one region, it is a cultural area characterized by
traditions such as the use of an unusual 260-day calendar and ball game,
for example. 3
The history of the first occupations in America remains unclear. THE
most famous historiography argues that about 15 thousand years ago
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A migration wave across the Bering Strait occurred during periods of
low tide, and 5,000 years later people would be living within the limits of the
which we currently understand by Mesoamerica. In historical chronology
during the so-called archaic period, which dates from the year 8000
BCE to the 20th century BCE, 4 period in which the first were established
permanent villages, supported by the development of an agricultural culture. 5th
3MILLER; TAUBE, 1997: 9.

4I prefer to use “Before the Common Era” (BCE) and “Common Era” (EC) as a lay alternative,
respectively, "Before Christ" (BC) and "After Christ" (AD) when I mention dates.
5 MILLER; TAUBE, 1997: 9.
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Calendar systems 6 began to be developed possibly
only from the formative period, which starts from the beginning of the end of the period
until around 100 BCE, and during which the
Olmec and Zapotec cultures and all the history of Mesoamerica known today.
Period Duration Cultures, cities and
period information
Archaic ? ?
Initial formative ~ 1,900 - 900 BCE Olmeca, zapoteca
Xochipala, San Lorenzo

Average formative ~ 900 - 350AEC Monte Alban, La Venta; El Mirador (Mayan)
Late Formative ~ 350 - 50 BCE Monte Alban, Colima
Proto-classic ~ 50 BCE - 300 Teotihuacán, Izapa, Kaminaljuyú

EC
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Initial Classic ~ 300 - 600 EC Mayans
Tikal, Uaxactun, El Tajin, Escuintla

Late Classic ~ 600 - 900 EC Palenque, Yaxchilán, Cacaxtla
Terminal classic ~ 900 - 1200 EC Mayan Transition

or
Xochicalco, Mitla, Chichen Itza
Initial Postclassic
Late Post-Classic ~ 1200 - 1519 EC Mexicas (Aztecs)
Tenochtitlán, Tula, Tlaxcala, Mayapán

Post invasion ~ 1519 - Today Fall of the last native cities (Tayasal)
Beginning of the European invasion and oppression

Table 1. Simplified chronological table of Mesoamerica, based on MILLER; TAUBE, 1997. The
durations are by no means absolute. The processes of occupation and cultural transformation
deserve more attention, that is, many analyzes can and should escape the rigidity of temporal
even surpass them.
6It seems that in Portuguese there is no word "calendárico", but we prefer "system
calendar "to" calendar system ".
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0.2 - Mesoamerican Heritage
Mesoamerica has revealed to the world a series of cultures, which until today
no researcher knows how he would like it; cultures capable of large
engineering and architectural prowess, endowed with admirable art and
tireless eye turned to the sky. Time watchers saw history
of the gods drawing on the stars and also began to count and record
this story. A story that they don't even know when it started, 7 and that if
eternalized.
What did Mesoamerican cultures have in common, despite
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so many divergences and conflicts observed throughout history it was and still is
especially the use of the same 260-day ritual calendar. This, along with
other shared cultural characteristics, such as the emphasis on
corn farming, which appears in the archaic period and is maintained until today, 8 the
sacrifice as one of the foundations of the religious tradition and the building of
stone pyramids, made Paul Kirchkoff, proponent of the term
“Mesoamerica” came to the conclusion that such societies were
essentially variations of a related cultural theme, all related to (or
even derived from) a common ancestral culture dating back to a past
quite old. 9th
Allusion to Teotihuacán, mythical city “where the gods have trodden the earth” which still holds
7
Many mysteries.
8 MILLER; TAUBE, 1997: 9.
9 STUART, 2011: 32-33.
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In fact, the 260-day cycle is beyond any forged idea of “high
where an evolutionist logic 10 is manifested against which many
academics position themselves. Therefore, we can consider the use of the
260 days as constituting social history and identity 11
It is not a use restricted or controlled by a
group, but, on the contrary, something that spread among the most
different societies of Mesoamerica.
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Although the first Mesoamerican calendar records
come from the Oaxaca Valley, the Tehuantepec Isthmus and
the central part of the state of Chiapas (basically Olmec territories and
Zapotecas in Mexico) and date back approximately halfway through the first
millennium BCE, the origin of this calendar base remains a matter of
Unresolved. 12 There is possibly a considerable time gap between the
idealization of calendars and their first records in stone and others
material, and it is well known that many records were lost and so many
still others will be discovered and restored.
The same evolution as Darwin (popularly known as the theory that “the
10
man came from the monkey ”) was applied to social structures, as if“ man ”were the
"European" and all other cultures are monkeys, who would necessarily arrive
European developments, thus giving rise to a more conscious Eurocentrism, an imposition of
European way in the political sphere in the colonialist world, which at that time already existed and which
precisely aimed at building a globalized world and inspired by cultural guidelines
European
11From the emergence of the remarkable globalization process after the 1980s, the debate
around the concept of identity has become latent. The works of the Englishman Stuart Hall are
references that made great contributions to the enrichment of this debate. Hall
states that identities are neither immutable nor stable and that the same individual can
have several identities, always needing the other to establish themselves, because the
identities are always relational (HALL, 2000: 109).
12 MARCUS, 1992: 33, 95; STUART, 2011: 173.
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The Mayans, my greatest interest in this book, are therefore heirs in
many aspects of the cultures that preceded it, and this inheritance includes the
calendrical basis that currently gives them fame and is called “calendar
Mayan ”, which sometimes reflects a neglect of Mesoamerican history.
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Among other cultural features, the dotted numerical representation system
and bar, used by the Maya and that will be covered in the first chapter was
also inherited.
Unlike what most of the globalized world usually thinks,
Mayans are still alive in Central America, especially in Guatemala, where
they are estimated to be the majority of the population. At least in blood, because those
that carry the calendar knowledge are often hidden in
half a million a little more forgotten of its origin. There are not so many
really interested in looking at the sky and watching time, in preserving
your culture, in counting the days. Most of those who speak Mayan languages were
converted to Christianity - and have within their reach translated bibles for their
native languages. Even supposed calendar keepers seem to have
lost along the way along with their traditions. 13
0.3 - Mayan Fonts
The invasion (also called by the Eurocentric “conquest”) and the
colonization carried out by the Spanish had a devastating effect on the
native Mesoamerican cultures. Almost all documents and records
13 There are many accusations that New Age ideology has co-opted many of those today
present throughout the world as Mayan.
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pre-Columbian daily, religious and scientific works made on paper 14 were
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destroyed at the behest of Church members, stolen and lost. Few of them
they have resisted to this day: they are called codices .
These are documents containing the pre-Columbian languages, written in
through hieroglyphics and representative symbols. There are four Mayan codices
preserved to this day: the Dresden Codex (Dresdensis), the Dresden Codex
Paris (Peresianus), the Madrid Codex (Tro-Cortesianus) and the Codex Grolier.
In addition, there are important manuscripts that were written in
native languages after their phonetic transcription into the Latin alphabet,
during the post-invasion period. The best known to the general public are the
Popol Wuj , considered the Mayan holy book ( K'iche ' ), and the various manuscripts
of the Chilam Balam , grouped in the Chilam Balam Libro de los libros .
Fortunately, besides the scarce codices and manuscripts we have thousands of
records of various types, made in mural, stone (including stones
treasures), wood, art objects such as vases, plates, etc. A rich collection
that has been partially preserved but which researchers find
constant difficulty in deciphering completely. 15
14 In Mayan language, huun is the word meaning "paper".

15
Much of the Mesoamerican codices, as well as collections of illustrations made
mainly from stone records can be seen in the collection kept online by
FAMSI at www.famsi.org .
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Page 27 MAY CALENDAR, 2012 AND NEW ERA
PART 1
MAY CALENDAR
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Chapter 1
Mayan Math
1.1 Mathematics, writing and history: the institution of ethnoscience
Mathematical activity is a human activity, (...) a cultural activity.
Mathematical ideas and methods vary from culture to culture, and our
understanding of what math is is growing as these ideas and
methods fertilize each other. 16
The design of calendars comes from the establishment of culture
mathematics. Consequently, Mesoamerican cultures are also
heirs of this mathematics, either before the establishment of calendars or
concomitant to it. This mathematical culture is vigesimal based, composed of
by twenty digits, being the number twenty strongly associated with the body
human. 17
Given that writing is a technique for realizing the
thought or word 18 it is no exaggeration to say that the mathematical tradition and
calendars may possibly have roots much older than the earliest
known written records. Not by chance, in the Mesoamerican context the
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vigesimal refers to the twenty fingers of the human body, suggesting a culture
which, at first, is independent of writing. On the other hand, it is undeniable
than mathematical work, especially if we consider the case that both
we talk about - the establishment of calendars in Mesoamerica - depends more than
16 GERDES, 2007: 154.

17 STUART, 2011: 153.
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others from a community of experts, time and writing support 19
for its maintenance and development.
André Cauty situates the Mesoamerican importance in the history of America:
In ancient America, only Mesoamericans developed traditions
written mathematics. The first trails were left by the Olmecs; it's the
most successful development of scripture and reckoning is
undoubtedly the Mayan Classic (III-X centuries). The Mayan scribes were the
great masters of reckoning and logosyllabic writing. Better than writing
now extinct, the reckoning tradition survived the implosion of the Mayan civilization
beyond the year one thousand, especially in the Aztecs. Later, after the Conquest, this
tradition was countered by the Spanish colonial authorities who imposed a
a new religion, a new justice, a new administration, a culture of commerce
and a slave civilization. For our purpose, it has extinguished the numbers
and imposed the decimal numbering in Arabic numerals as well as the
Alphabetical writing. Indigenous responses were multiple and depend on
interactively of times and situations. At the beginning of colonization, some
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Mesoamericans adopted the alphabet. Which allowed, for example, the Aztecs
(or Queen Mathilde) insert comments (in Nahuatl, Spanish, Latin, etc.) into
painted / written works taken from pictography. 20
Therefore, the importance of the writing tradition becomes clear.
and its fundamental role in maintaining the
mathematical knowledge in Mesoamerica. Thanks to the writing forms
18 CAUTY, 2009: 29.

19 CAUTY, 2009: 29.
20 CAUTY, 2009: 30.
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developed in this region we have thousands of historical documents
mesoamericans, from the first steles to the codices, which cover beyond
social and cultural aspects, still relating to the mathematical culture and
calendrical, whose record not infrequently refers to its mythological origin, and situates
cycles in which their first ancestors left their footprints, ancestors that
not by chance they were claimed as creators of the calendar tradition.
In this way, Mesoamerican societies not only established
historical ethnoscience, but they also instituted the registration and maintenance of
your math and your calendars as well as your religion, your knowledge
in astronomy and other areas of knowledge.
Nowadays, academics call “ethnoscience” all that
knowledge of other cultures (indigenous and African, for example) which is
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can be called science but has no space in academia,
still markedly Eurocentric today.
Ethnoscience is for me an excellent educational tool. Thanks
to ethnohistory we can show the 'vision of the' vanquished ''; more than that,
allows us to break with the teaching of history in which the old European heroes
are praised and the Spanish invasion is well-liked, as is the invasion of the
Brazil. In this way students can be encouraged from an early age
to think science beyond what the traditional school or the mainstream media
Call it science.
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1.2 - Basis, representation and numerical organization
All Mesoamerican cultures used a mathematical system of
vigesimal basis, also applied to time counting. 21 For the better
understanding of its operation within the proposed, we will make use of the
Mayan system, consisting of twenty digits, from zero to nineteen. The Maya
represented the unit with a point and five units with a bar. O
number four, for example, was represented as four points, while the
number seven was represented as a colon and a slash (arithmetically,
two plus five). Zero is a special case: usually represented by a
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shell, symbolizes the absence of numerical value, but its function of “occupation
places ”is what enables the notation of“ higher order ”numbers in the
Mayan count, 22 ie numerals over nineteen.
Figure 1. The twenty Mayan digits and their names in Yukateka language .
(© John Montgomery / FAMSI)
21 STUART, 2011: 107.

22 MONTGOMERY, 2003: 9.
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With only the possibility of twenty digits, from zero to nineteen,
we conclude that the maximum value in each order or level is nineteen. THE
representation of number twenty inaugurates the system of conversion orders in
which units, which on the basis have their original value, now have their value
pattern modified according to your placement. In the passage of
nineteen to twenty creates a higher level or a conversion order

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where a point, rather than number one, must be multiplied
by twenty. Thus twenty in Mayan arithmetic is equivalent to what
we would represent as (1 × 20) + (0 × 1) . In the first conversion order, two
points equals 40 and three bars equals 300.
Similarly, the higher a number, the more orders or levels
he will have to fill in as each order has a starting value
twenty times higher than the previous one: if in the base each digit will represent its value
above it will represent its value multiplied by twenty in the next
will represent its value multiplied by 400 (20 × 20) and so on.
Figure 2. Examples of arithmetic representation and construction of numerals greater than 19.
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In the examples in Figure 2, we see the Mayan representation of the
260, 2.011 and 72.079, with comments on their arithmetic construction.
The number 260 is represented with only two positions, with 13 in a
position above zero, ie the number 260 is arithmetically considered

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as (13 × 20) + (0 × 1). The number 2011 is represented as (5 × 400) + (0 × 20) +
(11 × 1), and the number 72,079 as (9 × 8,000) + (0 × 400) + (3 × 20) + (19 × 1). Of that
way we can represent any number.
Since each higher order or level represents a value
twenty times higher than the previous one, above the order of value 8,000 will appear
order of value 160,000, and after it the orders of 3,200,000, 64,000,000 and so
onwards in an infinite progression where the top is occupied by the highest order
and the base is always represented by the digit that is positioned in the part
lowest of a mathematical record.
1.3 - Gods-digits
The twenty digits also have anthropomorphic representations,
associated with deities. These deities were basically some of the
main gods, easily recognized in the codices and that when
symbolized the numbers were usually represented only by their
heads. 23
According to John Ellis Montgomery, 24 these are the meanings attached to
heads representing the numbers:
23 MONTGOMERY, 2003: 11-16.

24 Ibid.
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0 - A god with the “eye of death” in front of his eyebrow and one hand
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lower jaw, representing “death” or “exhalation”,
possibly associated with ritual sacrifices in which the victims had their
torn lower jaw.
1 - Represents a young female deity, possibly the goddess of
Moon. Its main feature is to have a single strand of hair flanking
your face in front of your ear and curling on your chin.
2 - Represented by the head of a man of indefinite age with a
Hand over your head.
3 - A young man with a distinctive head ornament and who by
Sometimes there is a disc in front. The ribbon on the head resembles the glyph for “roof
of straw ”, and the god may also bring the infix of the sign“ wind ”into his
cheek or ear ornament.
4 - The sun-god, or Jun Ajaw , identified by the square outline in the eye.
and a square pupil usually also bears the symbol of the 'flower' k'in
of four petals on the forehead or the back of the head. Usually the figure
includes an inverted T-shaped front tooth and a side fin
from the mouth. The fin can refer to the twin heroes of Popol Wuj , who
they were reborn as catfish after being defeated by the gods of death.
5 - An “old god” wearing the glyph tun , the Mayan sign for “year”, about
your head.
35
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Page 36
6 - Identified by an outline below the eyes of the god and an ax.
infixed in place of the pupil. Usually includes a bow or curl on the head and
an inverted T-shaped front tooth.
7 - A "humanized" or anthropomorphic form of the jaguar god of
underworld. It has an outline under your eye that eventually curls into the
nose canal to form a “thread”. Sometimes also has a hook
inside the eye and the T-shaped front tooth.
8 - Universally recognized as the god of corn, the archetypal
Young Mayan Lord. The cluster that falls from his forehead represents the corn sprout. THE
the back of your head sometimes turns into clad elements or
bring foliage decorating your cheek.
9 - Represents a very bearded man, something unusual among natives
Americans. It usually has jaguar spots on the cheek and the yax symbol ,
which means "first", "blue" or "blue-green" in front of the forehead.
10 - The skull of the god of death, identified by a prominent
stripped jaw.
11 - The head of the earth goddess infixed with the sign kab'an 25 - an area
dashed with a contour next to it resembling a question mark.
12 - A young god who has the glyph "heaven" on his head and face.
13 to 19 - All numbers from thirteen onwards combine the gods from 3 to
9 with the skull (case number 15) or the bare jaw of the god of
death, number 10 (3 + 10 = 13, 4 + 10 = 14, and so on).
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25 See namesake calendar glyph.
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Thus it is clear that in the Mayan context it is impossible to separate the
mathematics of religion, since the numbers are confused with the
deities and are somehow related to their rites. IS
It is particularly interesting to note that it is from number 13 that
representations begin to repeat (adapted, quite true), taking into
since such a number is definitely fundamental in the calendar system
Maya, as we will see in the next chapter.
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Figure 3. The 20 numbers in their anthropomorphic variants.
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Chapter 2
Calendar system
Although we call it the “Mayan calendar” for convenience, it is never
It should be emphasized that what actually exists is a system composed of
various calendars, various cycles - infinite and whose origin goes back to societies
earlier (as far as we know, possibly Olmecs and Zapotecs). We present
here all the most relevant cycles, as they are usually divided.
The so-called early series brings the most recorded cycles by the Maya, in fact
very common in the most varied types of support, from the hardest stone
even the most fragile pottery. For this reason we have much more knowledge
about these cycles, which does not mean that this is sufficient to
completely master their mechanisms.
Already the complementary series raises a series of unknowns; with records
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less common, all of its component cycles require greater
understanding so that we can better understand how it works,
symbolism and meaning.
2.1 - Initial Series
The initial series, in a Mayan calendar record, is a group of hieroglyphics.
that bring information about those who are considered the top three
or fundamental Mayan calendars: the Choltun , the Tzolk'in, and the Ja'ab ' . Both
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The latter together form yet another cycle, the Junab '26 or
52 years.
This series is started by an introductory hieroglyph meaning “account
of the years ”and includes the current month's patron on Ja'ab ' , serving in practice as
a prior indication of the following month. 27
2.1.1 - Choltun
Once knowledgeable about the basic functioning of the mathematical system
Mayan chapter, we easily understand the
operation Choltun in order to be empirically observed
It is an adaptation of the mathematical system to the time count.
We note this thanks to some aspects described here, but
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especially from the moment we realize that the structuring of

their cycles is, as in the mathematical system, equally divided into
conversion orders governed by the vigesimal basis. The adaptation to the count of
time, however, occurs right in the first order of conversion, where each
unit has a value of 20: instead of having digits zero through nineteen, like
in the mathematical system we have only the digits from zero to seventeen which makes
so that the next conversion order, which would be of value 400, will have a
360 (18 × 20), the multiple of 20 closest to the duration of the year, which in
Actual number is 365 days. The fact that this adaptation occurs only in the
first order of conversion shows us that this was an intervention that
served to adapt the mathematical system to the time count.
26 RICE, 2004: 60.

27 MONTGOMERY, 2003: 46-52.
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Although in other conversion orders the twenty-digit pattern is
reset, all conversions start from this modified value, which means
means that instead of 8,000 (400 × 20) we have 7,200 (360 × 20) instead of 160,000
(8,000 × 20) we have 144,000 (7,200 × 20) and so on, always with the order of
conversion equivalent to twenty times the value of the previous one, but without
adaptation occurred in the first order of conversion, which marks its influence
in all that come next.
So we have a parallel mathematical system, we can say like this,
which refers exclusively to the counting of time, which among academics is
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known as long account 28 and is currently called Choltun in
Guatemala. The shortest cycles, closest to everyday and life cycles
and usually accounted for in long account records are:
• K'in - 1 day
• Winal - 20 days
• Tun - 360 days
• K'atun - 7,200 days
• Pik ( B'aktun ) - 144,000 days
28 In English, long count and in Spanish cuenta largo .
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Each of the cycles has a corresponding hieroglyph which, accompanied by
by numerical coefficients, allow the reading of a certain date. 29
Nowadays, it's common to write a Choltun date with Arabic numbers.
separated by dots, dashes or simply spaces. The date 9.15.10.0.0 would be
equivalent to 9 pik , 15 k'atun , 10 tun , 0 winal and 0 k'in , the modern way being
write and read the date shown in figure 8. 30
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To get a linear account of the days, we can break down the date of the
Choltun to know the amount of days that date represents.
Using the example used, we would have:
9 × 144,000 = 1,296,000
15 × 7,200 = 108,000
10 × 360 = 3,600
0 × 20 = 0
0×1=0
1,296,000 + 108,000 + 3,600 + 0 + 0 = 1,407,600
Thus, 9.15.10.0.0 is equivalent to 1,407,600 days since the milestone
Initial Choltun , which we'll cover in Chapter X and is also the starting point
for the “2012” cycle, which consists, mathematically speaking, of a large
cycle consisting of 13 pik cycles , ie 1,872,000 days.
Nevertheless, it is also possible to represent dates only ordered numbers, as in

29
mathematics.
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However, contrary to what one might imagine, there are cycles above
pik , 31 of which we can highlight:
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• Piktun - 2,880,000 days
• Kalab'tun - 57.6 million days
• K'inchiltun - 1,152,000,000 days
• Alawtun - 23,040,000,000 days
• Hablatun - 460.8 million days
In addition to all these cycles, as in the mathematical system,
The number of conversion orders is infinite, which means that on the long account,
there simply is not something that we can measure as a “larger cycle”,
can be considered, for philosophical purposes, as the very age of the
time.
Dates above pik , by the way, are often used in
mythical contexts, which mark an immemorial time, of the foundation of
spiritual lineages, or from a distant future in which traditions will be
remembered. The prime example of this is Coba stele 1, 32 which marks on the account
long to date: 13.13.13.13.13.13.13.13.13.13.13.13.13.13.13.13.13.13.13.13.0.0.0.0.
30 In all cases, the last number, which is more to the right, always equals the cycle k'in .
31The names of the above pik cycles were coined for academic convenience as well as
b'aktun , name that became popular before the translation of the hieroglyph pik and is eventually used
as a "synonym" for it.
32 Mayan archaeological site, located in Mexico.
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This is, of course, mathematically absurd. A greater amount of time

than the estimated life of the universe and illustrating the nature of Mayan time:
infinite, immeasurable, ritual, political, identity, sacred, lived every day in the
calendars.
Figure 4. Detail of Coba stela 1 with the long date grand date.
(© Linda Schele / FAMSI)
44
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2.1.2 - Tzolk'in
Sometimes called the “holy almanac,” the Tzok'in , 33 whose word
means “account of days” or “ordering of days”, it is a cycle of
260 days which is a kind of “folk calendar” 34 related to daily life
ritual and religious. This cycle is actually made up of two smaller cycles. O
The 20-day cycle, which is the glyph or sign of the day, combines daily
with the 13-day cycle, numbers 1 through 13, so the two cycles
run in parallel. Each day of Tzolk'in is therefore a combination of
these two cycles, and until all 20 days are numbered one through thirteen are
260 days, the minimum multiple common to numbers 13 and 20.
The thirteen numbers are named 35 and written just like in math,
can also be represented in the point and bar system as well as in the
of anthropomorphic figures. The higher the number, the more intensity is
given to the day, enhancing the symbol from the twenty-day cycle.
The twenty days, on the other hand, have specific representations, which
usually appear within a kind of frame or bracket with two
volute bases. Because of the duration, this cycle has a fixed relationship with the
k'in cycle that makes up the Choltun , so observing the coefficient of the
The term Tzolk'in was actually coined. As reported by Barbara Tedlock (1992: 254), William
33
Gates takes credit for the word's imprint, having been a word-inspired term
Cholq'ij , derived from the Mayan language K'iche ' and used to designate the 260-day cycle in
Guatemala to this day.
34 MONTGOMERY, 2003: 20. The term "folk" is not used as derogatory here.
35That is, Jun (1), Ka (2), Ox (3), Kan (4), Jo (5), Wak (6), Wuk (7), Waxak (8), B'olon (9) , Lajun (10),
B'uluk or Junlajun (11), Kalajun (12) and Oxlajun (13).
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k'in cycle we can infer which of the twenty days of Tzolk'in accompanies that
date. They are accompanied by its coefficient and meaning 36 basic:
0 - Ajaw (Lord)
1 - Imix (Water Snake)
2 - Ik ' (Wind)
3 - Akb'al (Darkness)
4 - K'an (Corn Grain)
5 - Chikchan (Snake)
6 - Kimi (Death)
7 - Manik ' (Deer)
8 - Lamat (Venus)
9 - Muluk (Jade)
10 - Ok (Dog)
11 - Chuwen (Monkey)
12 - Eb ' (Skull)
13 - B'en (Reed)
14 - Ix (Jaguar)
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15 - Men (Bird)
16 - Kib ' (Ancestors)
36 MONTGOMERY, 2003: 21-26 and STUART, 2011: 139-143.
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17 - Kab'an (Earth)
18 - Etz'nab ' (Obsidian Knife)
19 - Kawak (Lightning)
Ajaw day , being equivalent to the zero coefficient, is considered a day that
marks the beginning and / or end of all cycles, given that the coefficients
cycles above the k'in cycle are changed only on this occasion. However,
As regards Tzolk'in , Ajaw is generally considered the twentieth of the
twenty days, 37 and, as we saw in chapter 1, the number twenty is intimately
zero, because it is the number that opens the conversion orders.
So, with Imix as the first day, we can exemplify how
The sequence of the days in Tzolk'in follows : 1 Imix , 2 Ik ' , 3 Akb'al , 4 K'an , 5 Chikchan , 6
Kimi , 7 Manik ' , 8 Lamat , 9 Muluk , 10 Ok , 11 Chuwen , 12 Eb' , 13 B'en , 1 Ix , 2 Men , 3
Kib ' , 4 Kab'an 5 Etz'nab' , 6 Kawak 7 Ajaw 8 Imix ... When one of the cycles (13
or 20 days) ends, your count restarts no matter what position
that the other cycle is, as we can see in table X, where
both run concurrently and matching until the 13th Ajaw, the last
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260 days and preceding the return to 1 Imix. 38
As we have seen, the mathematical explanation for the duration of Tzolk'in is
13 × 20 = 260. However, the motivation for such a long cycle
The unusual 260-day event is still a matter of debate. Its proximity to the period
37 STUART, 2011: 133.

38There is no consensus on a day that universally begins the 260-day cycle, although
the order starting at 1 Imix is the most commonly used among academics. At
True, there is not even necessarily one day that is the first of 260.
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of human gestation suggested a correspondence to the time of pregnancy,
first proposed by Charles Bowditch. Related to this theory,
He is aware that 260 days equals nine lunations. 39 Others
researchers like Zelia Nuttall believe in an astronomical origin,
associated for example with the Heliacal birth of the Pleiades or the transit
and return from the Sun from the Mayan area to the Tropic of Capricorn as seen from
latitude of the pre-classical Izapa site. 40 Although ethnographies account for
that the contemporary Maya themselves reinforce Bowditch's theory, 41 the
The debate about the origin of Tzolk'in will hardly be resolved anytime soon. THE
Tzolk'in's symbolic richness makes it the subject of chapter 3 of this book.
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Figure 5. The 20 Tzolk'in glyphs .
39 STUART, 2011: 153 and TEDLOCK, 1992: 93.

40 MONTGOMERY, 2003: 20 and STUART, 2011: 154.
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2.1.3 - Ja'ab '
The solar calendar, civil or agrarian, known as Ja'ab ' , word that
means 'year', 42 is the most culturally familiar Mayan cycle, given that
its duration is 365 days; these are divided into 18 months of 20 days,
respecting the Mayan vigesimal basis, which results in 360 days. The 5 days
The rest form a short period 43 which serves as a transition between the years.
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Figure 6. Months of Ja'ab ' .
41 STUART, 2011: 154.

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Thus, Ja'ab ' is 19 months old, the last one being an atypical month, which
flees the vigesimal base to add the 5 days left to complete 365
days The twenty days of each month are counted from 0 to 19 (or from 0 to 4, in the case of
last month), the first day of each month being accompanied by the number 0. 44
The first day of the year is “ 0 Pop ”, with Pop being the first month of Ja'ab ' , and the last
Day of the year is “ 4 Wayeb ' ”, with Wayeb' being the name of the last month of Ja'ab ' .
The complete list of Ja'ab '19 months , with their names in the language
Yukateka and its corresponding hieroglyphs can be seen in figure 6.
Montgomery gives us an interpretation of each of the hieroglyphics, with

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the name of the months and in parentheses readings of their possible original names,
made from hieroglyphics and written in the Ch'ol language .
Pop ( K'ANJALAB ' ) - your main sign has two intertwined segments
representing a mat or pop made of braided palm leaves,
superimposed by a K'an cross that symbolizes yellow. 45
Wo ( EK 'K'AT ) - Wo and Sip have identical main signs - two tracks in
cross shape that may have the value K'AT , which is part of the name of that month
in the Mayan dialect called Ch'olan . The elements that distinguish Wo and Sip are the
glyphs of colors. Wo's color is black or EK ' , along with one of several suffixes
probably reads –ta , providing both the starting word and the sound
end for month name. As the word for the month Wo in Ch'ol is Ik 'K'at or
“Black cross”, it seems likely that Wo had this value during the period
classic, or Ek 'K'at .

44 In Mesoamerica, there are also traditions that count from 1 to 20.
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Sip - Has the same cross- band signal as Wo , but is associated with a
different color, CHAK (red), possibly read Chak K'at or “cross
red ”. Also like Wo , the hieroglyph sometimes includes the suffix –ta ,
possibly giving the final “t” sound to the word.
Sotz ' ( SOTZ' ) - The head of a bat with a nasal leaf.
Sek ( KATSEW ) - The phonetic reading of the hieroglyph is ka-wa , but the
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The meaning of the term remains unknown.
Xul ( TZ'IK'IN ) - Represents a dog. The phonetic complement of
base, similar to a tail and deciphered as –ni , provides the final sound of “n” to
Ch'ol name , Tz'ik'in .
Yaxk'in ( YAX K'IN ) - Linguistically Paired with Month Sign
K'ank'in , has as its main glyph the solar flower k'in , symbol of the sun god, and the
prefix deciphered as YAX which means “first”, “blue” or “blue
greenish". Consequently, Yaxk'in possibly means “first
Sun". The cause-like element, which reads –ni , functions as the
phonetic complement that provides the final consonant “n” in k'in .
Mol ( MOL ) - Concentric circles with the Muluk glyph overlaid on
vertical position. Includes what is possibly the abstract symbol for jade.
Ch'en ( EK JA'AB ' ) - First of Kawak's four-month series
as its main signs (the “bunch of grapes” that possibly represents
rainy sky and Kawak day ) and are associated with color. In Ch'en's case , the color
It's Ek ' , black. As the hieroglyph carries the prefix with the value ji- , and for missing the sign
45 Not to be confused with the day K'an the Tzolk'in .
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phonetic –ni , the Kawak symbol reads ja'ab ' ,' year ', and Ek' Ja'ab ' is read as' year'
black". A personified version of Tikal has the dashed line representing
“Black” superimposed over the front half of the face.
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Yax ( YAX JA'AB ' ) - The second month “ Kawak ” comes with the prefix Yax , which
means "first", "blue" or "blue-green". Therefore, Yax Ja'ab ' - the name
hieroglyph of the month - means “first year”, “blue year” or “blue year”
greenish".
Sak ( SAK JA'AB ' ) - The third month “ Kawak ” relates to Sak , “white”. O
The whole is possibly read as the "white year."
Kej ( CHAK JA'AB ' ) - The fourth month “ Kawak ” is associated with Chak , red,
and would mean red year.
Mak ( MAK ) - Mak's main sign may be a variant of Imix with
an inserted Ajaw variation , which reads phonetically as ma- . Most
One of the versions reads Mak , as in ma-ja-ka and ma-ka- [ka] . In an alternate version,
the main glyph is replaced by a tortoise shell, which has the value
phonetic AK , reading ma-AK .
K'ank'in ( UNEW ) - Symbolic form represents what looks like a tree
flanked by a dashed area where the phonetic complement –wa refers to the
Ch'ol version of the name ( unew ). Impersonated versions represent an animal
similar to an unidentified canine.
Muwan ( MUWAN ) - As in other examples ending with
“N”, the hieroglyph Muwan receives the phonetic complement –ni . Known only
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in its brain form, the creature pictured represents the mythological bird
Muwan , an owl combined with some other avian form.
Pax ( PAX ) - Incorporates the tun glyph with a forked element that sprouts
from the top. In personified form the same element springs from the head of a
saurian zoomorfa creature with beveled teeth, possibly a frog or
iguana combined with jaguar attributes.
K'ayab ' ( K'ANASI ) - The head of a parrot or macaw with the cross K'an
inserted into the eye, positioned over the sequence si-ya . This arrangement
results in K'AN-aj-si-ya or k'anasi , clearly graphing the Ch'ol version of
name.
Kumk'u ( KUMK'U ) - Combines the glyph of the K'an day with an overlay of
Unknown meaning. It seems to result in something other than Kumk'u , the name
post-classical period associated with the month by Spanish priest Diego de Landa. THE
Landa's version provides the prefixes ku- and k'u as phonetic complements,
an indication that the classic version used in the inscriptions had a
different meaning of its form Yukateka .
Wayeb ' ( WAYEB' ) - The unfortunate final period of 5 days or “month
I enjoy". It is composed of the tun glyph superimposed by the "hole" glyph - which
thinks it means the "black hole" in the center of the dark sky at dusk of
creation. The term way has the connotation of "vision", "spirit" and "dream", but with
implications of the verb "sleep". The Wayeb ' may be the "sleeping period" the
year, before the cycle starts again from the beginning.
53
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There is no clue that the Mayans of the classical period
have made some kind of correction similar to the leap year to maintain
the Ja'ab ' synchronized to the actual solar year or tropical year, 46 whose duration
approximate is 365.2422 days. 47 On the other hand, there is evidence from
Palenque's calendar records, 48 of a cycle of 1,508 Ja'ab ' , quite
popular with academics and is equivalent to 29 cycles of Junab ' (which we will see
following) or 1,507 tropical years. 49
This is a very interesting question because it points to another
possibility for the Mayans of the classical period, that of a “synchronization
natural ", as it were, a" correction "made by time itself, which without the
adding days is much more accurate in the long run than the system employed
Gregorian calendar, used in the globalized world.
1,508 × 365 = 550,420 days
550,420 ÷ 1,507 = 365,242203 days per tropical year
As noted by Luis “ Alektryon ” Gonçalves, 50 Project contributor
CMAIA, the result of 365,242203 days per tropical year would be an error
annual rate of only 37 hundredths of a second over the duration of the year
while the Gregorian calendar has an annual error of

47 See http://ntrs.nasa.gov/archive/nasa/casi.ntrs.nasa.gov/19970015100_1997021684.pdf .
48 One of the main Mayan archaeological sites, located in the state of Chiapas, Mexico.
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49 SPINDEN, 1922: 108, LOUNSBURY, 1978 and KELLEY; KERR, 1973: 193.
50 Portuguese friend, independent researcher and collaborator of the CMAIA Project.
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approximately 26 seconds and therefore this Mayan system which actually
It is not a correction system, but an observation system, it would be 70 times more
I need the system of correction instituted by the Gregorian calendar, which
in turn is an improved version of the system previously employed by the
Julian calendar, of which he is heir. 51
2.1.4 - Junab '
As we noted, the initial series consists of three calendars that have
different goals. The Choltun , roughly speaking, is used to record the linear
days The Tzolk'in , in turn, serve ritual purposes. The Ja'ab ' finally
serves as civil and agrarian calendar. These are the main practical functions of
each, but not really unique. Choltun cycles , like the
end / beginning of a k'atun , in which a blood offering was made, 52 were occasions
important rituals, for example.
Another fundamental ritual occasion in the Mayan context and also
Mesoamerican is related to a cycle in which the combination of the three
calendars that make up the initial series become critical: the Junab ' , plus
known as the 52 year old calendar wheel. It consists of 18,980 days and its
originates through the combination of Tzolk'in and Ja'ab ' , similarly to the
observed between the 13 and 20 day cycles in the composition of the calendar of
260 days.
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Thus, the 52-year cycle has the function of synchronizing the cycles of
260 and 365 days. However, we need to understand how this happens.
51 Personal Communication, 2006.

52 TAUBE 1988: 189-192.
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and what is the meaning of this cycle, and for that we will enter aspects of the relationship
between the two calendars.
The first day of each year in Ja'ab ' , as all calendars run
concomitant with each other is equivalent to a specific day in Tzolk'in . More than
that just one day that goes with the date becomes a day that marks your
influence over the whole year. It's Tzolk'in Day corresponding to 0 Pop on
Ja'ab ' who literally rules the year, giving it a name and providing its
characteristics, trends and forecasts. The days that mark the beginning of Ja'ab '
are known in academia as markers or bearers of the years, 53
while in contemporary Guatemala they are known as Mam , 54 term
that in both hieroglyphic writing and current languages means "ancestral"
or “grandfather,” 55 illustrating the importance of these days.
However, it is not every day of Tzolk'in that coincides with 0 Pop . This if
explains thanks to the difference between 260 and 365, of 105 days, that in the system
Mayan mathematician equals five 20-day cycles with another 5 days. Are
exactly those 5 days left that make the marker group of
year is restricted to four of the twenty Tzolk'in glyphs , given that 5 is the
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fourth part of 20.
For the Mayans of the classical period, the group of year markers was
composed of the days Ik ' , Manik' , Eb ' and Kab'an , 56 with a distance of five
days between each of the glyphs, with the return to Ik ' after one year Kab'an . THE
105 day difference between Tzolk'in and Ja'ab ' makes the number that
53 In English, year bearers , and in Spanish can also be cargadores del año .
54 TEDLOCK, 1992: 89.
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accompanies the Tzolk'in glyph advances one by one, while the glyph advances from
five out of five.
If we are, for example, in a year 13 Eb ' , the next years will be 1
Kab'an , 2 Ik ' , 3 Manik' , 4 Eb ' , 5 Kab'an , 6 Ik' , 7 Manik ' , 8 Eb' , 9 Kab'an , 10 Ik ' , 11
Manik ' , 12 Eb' , 13 Kab'an , 1 Ik ' , etc. It would take 52 years before
return to the same year 13 Eb ' , because the marker group is formed
by 4 glyphs that rotate through the 13 numbers that make up the Tzolk'in , which results
at 4 × 13 = 52, meaning there are 52 unique markers. This is the meaning
mathematician of the 52-year-old calendar wheel.
To complete this cycle, 52 cycles of Ja'ab ' or 73 cycles
the Tzolk'in , totaling 18,980 days, the least common multiple cycles to 365
and 260 days, meaning there are 18,980 unique combinations between the two cycles. O
starting milestone of the calendar wheel is 1 Kab'an 0 Pop , 57 at least in the so-called
Tikal system, which is generally used by academics as a system
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Maya of the classical period. 58
Choltun's relationship with the calendar wheel, in addition to the already mentioned
function of the zero cycle coefficient k'in associated with the glyph Ajaw the Tzolk'in is
important in specifying the calendar wheel by placing it on a
single time. A date like 1 Kab'an 0 Pop , for example, is too vague,
for such a date repeats every 52 years, however a date like 9.16.13.16.17, 1
Kab'an 0 Pop is a unique date as it positions a calendar wheel within
55 MONTGOMERY, 2002: 168 and SITLER, 2010: 181.

56 MONTGOMERY, 2003: 35 and TEDLOCK, 1992: 91.
57 EDMONSON, 1988: 147.
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a historical chronology, a linear account, no doubt about
of the timeframe mentioned.
We don't know as much as we would like about how the Maya
celebrated this cycle but, because it is a cycle large enough to
occur only once in the lives of the absolute majority of people, was seen
as a much celebrated renewal event, and the celebrations included the
consecration of new or reformed temples and the lighting of a new fire, 59
something that possibly shares aspects with the most documented
Xiuhmolpilli ceremony , 60 also known as the “New Fire ceremony”,
which was the Mexican celebration of the 52 year cycle. 61
In contemporary Guatemala, completing 52 years of life means, for the
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Mayan citizen, be accredited to be part of the council of elders.
Precisely because of the meaning of the cycle, I believe this is the most common rite of passage.
life, in which the living being comes even closer to its
ancestors or their grandparents, as the Maya would say; becomes an ancestor.
2.2 - Supplementary or Complementary Series
As its name implies, the supplementary series brings cycles that
complement the initial information made up of the most commonly used calendars,
Choltun , Tzolk'in and Ja'ab ' , but whose use and registration is not as common as
the initial series.
58In fact, throughout Mesoamerica, in different places and times the various ethnicities made
and make use of different marker groups, different new year dates,
consequently different initial milestones. This also applies to different Mayan ethnicities.
59 RICE, 2004: 60.
60 PHARO, 2010: 448.
61 The society that is now best known as Aztec called itself mexica , which gave
originated from the name of Mexico. More about Xiuhmolpilli in PHARO, 2010.
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The complementary series consists of four calendars: the cycle of
night lords, the lunar series, the 819-day cycle and the 7-day cycle, 62
however we know much less about them than we would like, which makes
of the complementary series a puzzle for academics and a vast field for
interpretations and speculations.
2.2.1 - Night Lords or B'olon ti k'u
The night lord cycle or B'olon ti k'u 63 is composed of nine
deities or rulers of the underworld or world of the dead. They are
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take turns as night rulers, one per night, which means that the influence
of the same gentleman repeats every nine days. 64 The nine lords are
represented by glyphs “G” and numbered from 1 to 9, as in image X.
Figure 7. Variants for each of the nine “G” glyphs.
(© Sven Gronemeyer)
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The meanings of the nine masters in the Mayan context still remain
quite obscure. 65 Montgomery gives us your reading: 66
G1 - A hand holding the deity referred to as god “C” 67 and one of
glyphs of the “blood group,” which depicts drops of blood. 68 G1 is always
accompanied by a coefficient consisting of a bar and four points, or
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“Nine” - not to be confused with G9, the last hieroglyph following you
of the night.
G2 - Usually consists of a glyph that resembles the tun hieroglyph of the
Choltun , with the "centipede segment" as a prefix. G2 never seems to be
accompanied by a coefficient. Alternatively, because of poor
preservation of existing examples of this hieroglyph, it is possible that G2 is
accompanied by number 2 or 3.
G3 - All known examples are combined with glyph “F”.
It consists of a "shield" or the so-called "propellant glyph" overlaid
inside glyph “F”. Sometimes a zoomorphic bird-like head
replaces the "propellant" as the personified variant.
G4 - The personified form resembles the brain variant of the hieroglyph of the
K'an day, while the symbolic form may have the same main glyph as G2
63 Term meaning "nine deities."

64MONTGOMERY, 2003: 53.
65Among the mexicas , on the other hand, the codices themselves helped in a very
least problematic of the deities: Xiuhtecuhtli (G1), Itztli (G2), Piltzintecuhtli (G3), Centeotl
(G4), Mictlantecuhtli (G5), Chalchiuhtlicue (G6), Tlazolteotl (G7), Tepeyollotl (G8) and Tlaloc (G9).
66 MONTGOMERY, 2003: 56-58.
67 Montgomery Note: Gods names designated by letters of the alphabet refer to
system developed near the end of the 19th century by Paul Schellhas from studies of the
codices.
68Montgomery Note: the accompanying "blood group" generally incorporate points
interpreted as blood, water, grains, seeds or incense balls. The epigrafists
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or an element similar to the "Moon" glyph. Hieroglyph G4 is always accompanied
by the numerical coefficient represented by a slash and a colon, or “seven”.
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G5 - Main glyph depicts lancet or obsidian mirror, 69
which is outlined with circles or placed within a glyph of the “group of
blood ”or within an element reminiscent of the glyph present in the month Mol . At
arched strips in the “mirror” evidently denote the brilliance of the stone
polished. 70 Sometimes G5 is overlaid by the “centipede segment” while
that the personified form resembles the god "C". The G5 hieroglyph is always
composed of a single bar representing the coefficient “five”.
G6 - With rare examples in the inscriptions, G6 incorporates a shell
profile univalve.
G7 - Relatively rare, the hieroglyph G7 seems to have as its only
feature a bracket-shaped affix that reads NA- or “first” but
the main glyph sometimes incorporates a fusion of SAK or "white" with
SAB'AT , which means “painting” or “ink”, hence the possible translation “ink
white ”. If the head of a "young man" present in the brain variation
represents a true variant or a fusion with glyph “F” is still a
issue under discussion, but another variant incorporates the head associated with the
two - a male profile with one hand on top. How na- means
First, the bracket can function as the numerical coefficient of G7.
usually identify the glyph as blood, although others, including certain historians of the
art, disagree.
Obsidian is a volcanic glass, also used as a knife and other weapons thanks to its wire
69
quite accurate cutting.

Montgomery Note: these bands evidently symbolize "reflectivity" or
70
polished surface.
61
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G8 - Represents the cross section of a stylized univalve shell,
usually with a dashed area on the left or right. Possibly
the same element used in the hieroglyph of the month Kumk'u . Shells symbolize the
interior of the earth and by extension the lower world. Never brings coefficient
numeric.
G9 - The most common of all hieroglyphics in the series of lords of
because it always follows Choltun dates that combine a coefficient
zero in k'in and winal , the most common in Mayan date inscriptions. Incorporates
a K'IN flower representing the sun god, but often "darkened" with
dashed. The prefix can represent three tamales , 71 and K'IN sometimes
it receives the tail-shaped glyph that reads ni- as a phonetic complement.
The brain variant depicts an old man carrying the K'IN flower in his
head and probably represents the "old" Sun god. G9 never gets a
numerical coefficient.
In addition, Michel Davoust suggested translations 72 to the nine
hieroglyphics: 73
G1 - Bolon Ch'ul (“Nine Deities”)
G2 - Hoy Abac (“Spreader” or “Inkjet”)
G3 - Hanab Ch'ahon (“Corn Flower”)
G4 - Wuk Ah (“Seven Feet” or “Seven Stalks of Corn”)
G5 - Ho 'Nen (“Five Mirrors”)
71 A pre-Columbian food like "mush".

72 Mayan names are spelled Davoust.
73 Davoust, 1995: 75-76.
62
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G6 - Nal (“Corncob”)
G7 - Nah (unknown), Nach (“grasping”, “grasping” or “holding between
teeth ”) or Ah Zac (“ White Lord ”or“ Bright Lord ”)
G8 - Ol (“Heart”)
G9 - Chah Kin (“Evening Sun”, “Darkened Sun” or “Sun of Darkness”)
We note that the readings of Montgomery and Davoust are in
some aspects, especially in their interpretations of G5 and G9, which makes us
gives some security, however many doubts remain about the
Lords of the night. Sven Gronemeyer, for example, identified the glyphs "G"
as distinct aspects of the corn god, 74 what does not appear so
explicitly in our other references and deserves further attention.
2.2.2 - Lunar Series
A separate collection of glyphs, composed of three cycles, is collectively
cited as the “lunar series”. The first cycle refers to the days spent in the
current lunation since the end of the phase when the moon is obscured, the second
bears the name of the lunation or lunar month and the third is a record that
specifies whether the lunation is 29 or 30 days. 75
The decipherers refer to the hieroglyph that records the age of the moon as
glyph “D”, used when the lunation is less than twenty days old. In case of
74 GRONEMEYER, 2006.
75MONTGOMERY, 2003: 59-60. As each lunation lasts approximately 29.5 days, the Mayans
they interspersed cycles of 29 and 30 days for the purpose of mathematical compensation.
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lunar age greater than nineteen, glyph “D” is accompanied by glyph “E”, which
complements the numerical coefficient. 76
The second part of the lunar series is basically composed of the glyph “C”,
which determines which of the six lunar months a date is, by glyph “X”,
which bears the name of the month, and glyph “B”, which serves to reaffirm that glyph “X”
bears the name of the lunation. 77
The lunar series is completed by the third part, consisting of glyph “A”, which
consists of a combination of a lunar glyph that incorporates within its
lobes a circle that indicates the value “twenty” and a numerical coefficient that
can be 9 or 10 and always appears as a suffix indicating whether the lunation will have
lasting 29 or 30 days. 78
2.2.3 - Cycle of 819 days
A relatively rare cycle based on the permutation of three numbers.
very important among the Mayans and Mesoamericans and considered sacred: 7
(number symbolizing the earth or the number of levels of the earth plane), 9
(number of world levels below ground) and 13 (number of levels below
superior to the human). The three multiplied yield the number 819. 79
No satisfactory explanation for its broader function exists until
today 80 and there is no relationship between the cycle and astronomical events that has
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77 MONTGOMERY, 2003: 61-62.
79 MONTGOMERY, 2003: 63, Schele; FREIDEL, 1990: 78, THOMPSON, 1950: 214.
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observed, which leads us to assume that it is a cycle based on
numerology. 81
What is understood is that the 819-day cycle relates the date of Choltun to
a specific division of time or time progression related to
four cardinal directions. The cycle divides the world into physical quadrants, each
one associated with a direction and color. The east direction corresponds to red,
west to black, north to white and south to yellow. 82
In the inscriptions that record this cycle, the god "K", also known as
as K'awil , 83 is mentioned as the 819-day ruler. He is
characterized by a large nose face, a mirror on the forehead from which comes out
smoke and often a snake-like foot or leg. 84
There is a variation of the god for each of the four cycles, whose differential is the
Membership in one of the colors: K'awil red east, the K'awil White
north, the black K'awil from the west and the yellow K'awil from the south. 85
Each 819-day cycle is known as a “station” 86 or
K'awil ”, and the direction and color associated with it have to do with the Tzolk'in Day that
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marks the first day of the 819-day cycle. Since the number 819 is a multiple
of 13 and have a remainder 19 in relation to the vigesimal base and 39 in relation to the
260 days, the progression of the Tzolk'in days that mark the beginning of this cycle is
interesting: they are always accompanied by the number 1, but the twenty glyphs are
81 schele; FREIDEL, 1990: 429.

82 MONTGOMERY, 2003: 63-64 and SCHELE; FREIDEL, 1990: 78.
Deity whose function resembles Tojil of the post-classical period and Tezcatlipoca
83
mexica, that is, directly associated with fire, obsidian and the smoking mirror.
84 MONTGOMERY, 2003: 64 and SCHELE; FREIDEL, 1990: 78.
85 SCHELE; FREIDEL, 1990: 78.
86 In english, station .
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take turns in a reverse sequence to normal, ie one cycle 1 Lamat is followed
by cycle 1 Manik ' , 1 Kimi , 1 Chikchan , 1 K'an , and so on. A cycle
complete by the four directions, ie four cycles of 819 days, is composed of
of 3,276 days. 87 However, for the start of a 819 days cycle again
coincide with the same day of Tzolk'in takes 16,380 days.
Linda Schele and David Freidel provide us with valuable information to
819-day cycle: the first of these cycles started on 6.15.0,
more exactly 2,460 days before long account ground zero, being a
landmark associated with the birth of the mother of the gods in the text of the temple of the cross
in Palenque. 88 Finally, it is noteworthy that the above is the mother goddess
gave rise to the so-called Palenque triad, which in turn are the gods
patrons of the old city. 89 The second of the three is identified as K'awil . 90
2.2.4 - 7 Day Cycle
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The rarest of the complementary series, being also the most enigmatic.
Related to glyphs “Y” and “Z”, whose meanings and purposes still lack
of further investigation. 91 This cycle would be similar to that of the nightlords, but
concerning the lords of the earth and numbered from one to seven, one cycle
can be named as Wuk ti k'u , "seven deities", likewise
which we named Oxlajun ti k'u (“thirteen deities”) and B'olon ti k'u (“nine
deities). 92

88 SCHELE; FREIDEL, 1990: 429.
89 SCHELE; MATHEWS, 1998: 414.
90 MILLER; TAUBE, 1997: 130.
91 MONTGOMERY, 2003: 64-65.
92 YASUGI; SAITO, 1991: 11.
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Figure 8. Stele 10 of Black Piedras.
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Figure 9. Estela D of Copán (Honduras). One of the few records in which hieroglyphics and
Digit gods appear from "whole body", illustrating the beauty of classical Mayan art.
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Chapter 3
Symbols calendar
3.1 - More than a calendar
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As the title of a book published in Guatemala says, El Tzolk'in ... Es
but a calendar . 93 This is not only true, but also something that
evident in any investigation of the 260-day cycle, although
little depth.
More than any other calendar in Mesoamerica (perhaps in the
world), the Tzolk'in condenses in each of its 260 days, everyday aspects,
religious, and especially identity. As Barbara Tedlock pointed out, each
Day has its own face.
Each of the twenty glyphs (or, even more specifically, each of the
260 days) is currently called a nawal or even a "sign" as you prefer
Timoteo Martínez Gonon, one of the leaders of the Association of Mayan Priests of
Guatemala (ASMG), whose speech, 94 however, exposed a political desire to
“Unification of the calendar”.
In particular, we stand for calendrical diversity,
family traditions / lineages of the ajq'ijab ' which, by their maintenance within the
93ALVARADO, 1995.
94Such preference for the category “sign” is largely due to the fact that nawal is a term derived from
language náhuatl whose most known are the native Aztecs (Aztec). However, no
we can compare such "signs" with those from modern western astrology; to
At the same time the method of defining each “sign” is absolutely different. At the
period during which the influence of each astrological sign lasts, the wheel of the twenty signs
Mesoamerican turns one and a half times; in the Mayan context their “signs” are much more
rooted and less commonplace than astrological signs in the Western context.
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family, are diverse even within the same community. This means a
position against the imposition of a homogenization, one that matters so much
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to the state as to the indigenous bourgeoisie, which wants to spread alienation
while the Guatemalan State legitimizes as "leaders"
most authorities who have no recognition of the Mayan base, and who
mix new age elements and are always hanging around tourist use and
misrepresentative of Mayan identity.
Therefore, we prefer more native categories such as uwach q'ij (“face of the
Your Day "in K'iche ' ), which enriches the understanding of identity
calendrical, which is both ritual and political, and has the face of
each, which each expresses in their social life. This means us
closer to Mayan cultural, spiritual and political resistance in the days of
today, which is not talked about as much as it should.
3.2 - Meaning of glyphs
Throughout this chapter, each of the twenty glyphs will be described based on
in four different references: 95 two academics, from epigrafists who
analyzed the symbols left by the ancient Maya, and two contemporary ones,
Mayan priests today and published by
from Guatemala. Each interpretation will be preceded by the authors' initials,
starting with the two academics, John Montgomery (JM) and David Stuart (DS),
95 MONTGOMERY, 2003; STUART, 2011; KITZE; and TICUN, 2010.
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and ending with the two contemporary Mayan references, identified as
KITZE 96 and NT (Nicolas Lucas Ticun). 97
3.2.1 - Imix
Figure 10. Imix glyph variants . 98
JM - Represents a stylized 99 water lily . Includes a circle that lies
with the top and whose interior is often dashed, and below that there are
small circles forming an arc and several curved and parallel vertical lines
near the base. The personified form of the day represents the water lily monster.
DS - An aquatic snake. Imix , or its alternative name Imox , refers to
to a mythical watery creature we call the Water Serpent, a
important lively spirit associated with rivers, lakes and swimming pools. The head of this
fantastic creature may appear as glyph of the day, but a more
Common Imix is a glyph that in other contexts means ba ' ,' water 'in
Mayan writing. This abstract form, which shows an inner circle over a
96chose to identify this reference as Kitze. It is a book obtained from ASMG, Los
first abuelos Mayas: Balom Kitze - Caj Ja Paluma , which was written collectively a few years ago
by various ajq'ijab ' from different places.
97Nicolas Lucas Ticun is the chief elder of Oxlajuj Ajpop, an association that centralizes different
groups of Mayan priests. It follows the tradition of the fixed new year on December 21,
however stated in personal communication that the 13 Pik cycle ended in 2010. It deserves
attention within the political context of calendar diversity, as well as the ASMG.
98Like this one, all images in this chapter show three variants for each of the
twenty Tzolk'in glyphs , always as follows: on the left, Diego de Landa's, in the center
an example seen in codices and on the right a variant carved in stone monuments, the
stelae.
71
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series of short vertical stripes, a representation whose origin refers to a
flowered water lily. Anywhere in Mesoamerica, the first day has
Similar meanings.
KITZE - It is the nawal of creation, creativity, earth and fertility. Nawal 's
livelihood, is the multiplication of human fertility, the harvest. Rain nawal ,
of the sea, the lake, the rivers and all the aquatic animals, that is, the nawal of the water.
Nawal of madness, day of danger, which tells us that we should seek the
universal balance.
It is the spirit of rain, and is represented by serpents of light in the sky. Nawal
of lizard, crocodile, shark, turtle, fish and white snake. People
born in this sign are engendered in the sign B'en , and their destiny sign is
Muluk . 100
Positive aspects of the character of those born in this sign: they are intelligent,
protectors of their children, energetic, practical and creative. They have initiative, they are
productive and powerful leaders. Workers, they have invisible natural forces.
Negative aspects of the character of those born in this sign: doubtful,
undecided, dominating, acting on emotion, are critical and demanding, not
work for others, isolate themselves.
Good professions for those born in this sign: psychologists, sociologists,
poets, writers, spiritual doctors, judges.
99 Generic name for several flowering aquatic plants, such as the water lily.
100 This is a fixed mathematical relationship between the Nawales , which will be mentioned for all
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another 20 glyphs are meant just that way: nawal of origin and nawal of destination. Note the
mathematical relationship, fixed to the origin and destination relations of all glyphs: in the thirteen
(thirteen days cycle) started at 1 Imix , we have the 9th Muluk and the 13th B'en . In thirteen 1
Muluk , we have 5 B'en and 13 Imix . At thirteen 1 B'en , we have 9 Imix .
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NT - Nawal of rain, of water. When we need to do ceremonies
to ask for rain, it is appropriate to do it on this day, it is on this nawal that
moderation and the balance of the rain, neither much nor little, just the necessary.
The person born in this nawal , if not guided or referred in a process
appropriate, goes crazy, becomes aggressive and faces difficulties, but when
is properly addressed and advised will be a great guide in your
The left side places the ceremonies as this is how it works best for her.
It is represented by a long fish, similar to a Spanish Sierra. 101
3.2.2 - Ik '
Figure 11. Variants of glyph Ik ' .
JM - It has a T-shaped element superimposed on a background
simple. Symbolizes the wind. The personified variant represents a man
young man with the symbol "T" inserted on his cheek or ear
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DS - Wind, breath (or breath, breath). The name of the second day is
Mayan languages such as Ik ' or Iq' , meaning 'wind' or 'breath'.
The T-shaped hieroglyph in Mayan script usually means the same
word, as in the pronunciation of the Mayan “wind god” of the classical period, Ik 'Kuh .
101 Or serrucho , in the original text.
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Visually the “T” within a circle has its origin as a
representation of a gourd rattle that had in its center a small and
loud T-shaped opening. These instruments similar to maracas
were often shown being held by the Mayan deity
associated with music and flowers, perhaps equivalent to the “Prince of Flowers”
Mexico , Xochipilli . This connection between wind and breath to music and sound may have
its origin in the Mesoamerican belief in an intrinsic connection between wind, the
air movement, and sound conduction. Possibly for this reason the deity
Music patron was the symbol of the "wind" day.
KITZE - It is the builder and destroyer of life. Air, wind, holy breath of
life. Nawal of rain, of fire, where the word of the human being is born. It is the strength and
Ajaw's presence . Represents the cleanliness and purity of the crystal. Nawal of the Hawk
and the hummingbird. Spirit that gives us strength in life. People born in this sign
are fertilized in the sign Ix and their destiny is represented by the sign Ok .
very powerful, they like commerce and dance. Active mind, are
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communicative and versatile. They are astute when it comes to power, they are interested
learning, speaking, reading and other forms of mental communication.
They dream to fly, they are thoughtful, musicians.
Negative aspects of the character of those born in this sign: incomprehensible,
irresponsible, contradictory, negligent, undecided, have contact with spirits
bad.
Good professions for those born in this sign: philosophers, mathematicians,
singers, musicians, artists, architects, researchers.

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NT - It is authority, thinking and leading. Nawal from the air. “My mother said
that when he died we would not send him a needle and thread
have the clothes sewed from the air, because the air rips its clothes over
or among the tree branches. ” Previously, for our ancestors,
a needle and thread were offered to the dead in the case of women; to men if
offered other types of materials, depending on their work.
According to ancient scripture, this day is represented by a bird with
large wings, thus left molded in stones that are in the
Mexico our ancestors.
Therefore Iq ' is a great nawal , ideologue, leader and leader, thinker, who
advise and untie the knots and the evil that people have done to them.
3.2.3 - Akb'al
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Figure 12. Variants of the Akb'al glyph .
JM - Represents the body segment of a snake. Two curves
opposite sides meet at the top, sometimes with the dashed interior,
representing the marks of the snake's body. The lower segments
wavy pictures depict the scales of the bottom of the snake. Symbolizes
"Darkness", "night time" and "darkness".
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DS - Night. Its meaning is "night" or "darkness" in every language.
Maya. The glyph shape of the day is difficult to interpret and understand, but it can
derive from an artistic convention in the representation of dark things or without
glow. In Mayan art and iconography of the classical period, Akb'al glyphs decorated
the bodies of certain deities of the lower world, including the nocturnal aspect
of the sun god. In post-classical cultures, the meaning was very
different, “home”, although perhaps this derives from the idea of the underworld as
a dark interior architectural space.
KITZE - Chases the darkness. Represents the dawn, the light, the
darkness, the sun of the day, the moon and the stars of the night. The development of
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days and time. Illumination of the hidden things. Nawal of the nature. Heart of
mountain, the jaguar that dominates high hills. Your animal is the rabbit and the jaguar.
People born in this sign are engendered in the sign Men and his sign of
destination is Chuwen .
Positive aspects of the character of those born in this sign: very punctual,
They keep their word, are organized, and show great patience. Capable
to solve difficult problems, they are intelligent and thoughtful. Mental security and
physics, are peaceful, logical, healers.
Negative aspects of the character of those born in this sign: have grudge, anger,
are nervous, treacherous, very reserved, isolated, inflexible, selfish,
persecuted by failure and disease.
Good professions for those born in this sign: counselors, literati,
artists, merchants, architects, researchers, leaders.
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NT - Represented by the pyramid. It means dawn or dawn, and the
person born in this nawal is an early riser, and furthermore analyzes and visualizes the
movement of the earth, the moon, the stars and the sun.
Ajq'ij , astronomer, diagnoses, predicts and predicts changes in
what is to come, whether the future time brings air, rain or drought,
previewing in advance; has long-term views. Think your actions
before acting and is always in constant analysis and reflection.
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It sympathizes with many sacred places that are not just for performing
ceremonies but are also observatories left by our ancestors
to control the weather.
3.2.4 - K'an
Figure 13. Variants of the K'an glyph .
JM - It probably represents a grain of corn. Incorporates a shape
oval that has a lower curve or a band that looks like a bracket with
vertical lines within, and an additional oval shape at the bottom
higher. In the codices, young corn plants sprout from the K'an glyph as if
it was a corn seed. The word K'an means, among other things,
"Yellow" - the color of corn - and has the connotation of "ripe". The shape
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personified is very reminiscent of the glyph of the day B'en , and resembles a version of
Kib ' glyph upside down.
DS - Ripe corn? The geometric shape of the hieroglyph of the day is the glyph
to 'corn', and its lively form is that of the young god of corn, sometimes
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showing the corn foliage emerging from the back of his head. O
name K'an means “yellow” but also by extension indicates the color of the
ripe corn. In other Mayan languages the name of that day is K'at , possibly
meaning "network". In general, the fourth day is very difficult to interpret by
account of their inconsistent names, but visually this Mayan glyph is derived
of a representation of corn.
KITZE - It means mother, the mother who gave us life. Nawal of the jails
visible and invisible and of all kinds of punishment and torture. Development and
Mayan science research. It represents the man of corn, is the rolling and the
unfolding of life. Your animal is the gecko, and those born on that day are
fertilized on the day Kib ' and its destiny sign is Eb' .
Positive aspects of the character of those born in this sign: it has power and
wisdom, like acting or acting, are great thinkers, have
Creative and productive life, dreams of what will happen. They are active, influential,
committed to art, dancers, spirit guides.
Negative aspects of the character of those born in this sign: aggressive,
unflinching answers destroy their fellow men. Adulterers, debtors,
individualists, are demanding.
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Good professions for those born in this sign: doctors, administrators,
farmers, artists, planners.

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NT - Represented by a gecko, not a common gecko, but
resembling a scorpion, it is poisonous and the person bitten by this animal dies
instantly.
Those born in this nawal are strong and aggressive, can become
authorities, leaders, leaders, and spiritual guides. When there are clashes,
problems or difficulties, it is propitious for nawal K'at to ask for forgiveness and
the respective arrangements or offerings, for this nawal is invoked to calm or
appease the evils. Those born in five, seven, nine, eleven, and thirteen K'at are
aggressive.
3.2.5 - Chikchan
Figure 14. Chikchan glyph variants .
JM - Just two parallel, very short and sharp diagonal bars,
overlapped on a simple background. It resembles the top of the Yax glyph . The shape
personified portrays a snake, which is called chan in Ch'ol or kan in
Yukateko (in this case, kan without glottal arrest).
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DS - Snake. The meaning of the fifth day is “snake” in almost every
Mesoamerican languages, including the Maya. Their common representation is a
head, in profile, representing a snake, sometimes showing sharp fangs
frontal.
KITZE - Day of the seven powers of construction and formation of the world and
living beings. Nawal of the water, the mountain, the tiger, the eagle, the blood that
represents the remains of the creative couple. Former of heaven and earth. Justice day,
of wealth, of the multiplication of things. Symbolizes cycles of change. At
people born in this sign are engendered on the day Kab'an and its sign of
Destination is B'en .
Positive aspects of the character of those born in this sign: very intelligent,
have wisdom, are well informed, strong physically and mentally.
Constructive, creative, peaceful and stable. They practice justice and sincerity,
They are humble and hardworking.
women, alcoholics capable of harming a mental person or
materially. Messengers of bad influence, addicted to sex to death,
extremists.
Good professions for those born in this sign: astronomers, obstetricians,
artists, politicians, planners
NT - It's an important day for our ancestors, they represented it as
a snake. This representation is found in various parts, such as Teotihuacán,
Mexico.
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The person born on this day can be a spiritual guide, physician, judge, and
leader. He excels in healing and specializes in the sacred ceremony and
medicinal plants, with which it saturates to cure the diseases.
3.2.6 - Kimi
Figure 15. Variants of the Kimi glyph .
JM - The symbolic shape resembles the “percent” symbol - one line
undulating between two points - and means "death". The head of the god of death
serves as your personified variant.
DS - Death. A skull glyph was used to indicate the sixth day in
all Mesoamerican writings, and its name means “death” in almost every
the Mesoamerican languages.
KITZE - It means the supreme judge of things, derision and torment. Nawal
of disease and death. Predict the good and the bad. Owl nawal
skunk of the mountain cat. It can take away a person's strength or strengthen it.
Nawal of the moon and the shell of the four ways.
Symbol of birth, nawal where the energy of night and

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daylight as a channel between living and dead beings. It symbolizes death,
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harmony and rebirth. People born on that day are conceived
in one day Etz'nab ' and his destiny sign is Ix .
Positive aspects of the character of those born in this sign: able to heal,
protectors of the Mayan priestesses, have heightened political awareness, are
co-workers and are interested in spirituality.
Negative aspects of the character of those born in this sign: vindictive,
violent, destructive, suicidal, isolated, lonely, do not know which way
go on in life. 102
NT - Means death and is represented by a skull. Eyes closed
they mean that it is dead, so it is molded in the codices. It is the day of our
dead ancestors, ancestors and grandparents.
Those born on that day are spiritual guides in charge of offering to the
grandparents, their work is fruitful, they should always offer so that
deviate.
There are some questions that always ask those of other beliefs, such as
“Where does the Maya go when she dies?”, “Is there hell or heaven?”, “Where
will the Maya after his death, whether he has done good or evil?
For us there is no hell or heaven, our ancestors, grandparents and grandparents
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dead are with us, they are close, in space and energy is where they are.
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3.2.7 - Manik '
Figure 16. Variants of the Manik glyph .
JM - A hand with two circles on the wrist, one inside and one outside.
No known brain variants.
DS - Deer. The meaning “deer” is conveyed by the representation
used throughout Mesoamerica, including some Mayan forms. The name
Mayan Yukateko, Manik ' , has dark origins, but may have been inspired by
ancient times by the word zapoteca mani ' , “animal”. In the classical period, this
glyph usually depicts a bent hand, which in other contexts is
used to represent the chi sound . This came to be used as glyph of the day.
for the word for "deer" was chij .

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KITZE - Mayan Priestesses Power Stick Day. Nawal das
authorities, animals and plants. People born in this sign are
engendered on Kawak day and their destiny sign is Men .
Positive aspects of the character of those born in this sign: they like to travel,
are smiling, peaceful, wise, inspire confidence, are generous, honest,
concerned about family and social integrity.
102 It seems an error in reference because Kimi has not professions associated with your day.
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Negative aspects of the character of those born in this sign: prone to
disease and slander, very dominating with their partners, vengeful, very
sensitive, conservative, sinful, disorganized
Good professions for those born in this sign: they are good at social science,
They can be judges, psychologists, mathematicians, traders, gymnasts, artists.
NT - It's the deer. To our ancestors, the deer is your horse, in the deer
ride our dead ancestors. The one born on that day is a thinker and leader, has
similar to Akb'al, are astronomers and knowledgeable about things
heavenly.
This person has a great mission, his career will be great, he is a writer,
thinker, intellectual, diagnoses and has visions.
3.2.8 - Lamat
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Figure 17. Variants of the Lamat glyph .
JM - The glyph "Venus" or "star". Its symbolic form represents a
quartered area by curved lines, with each of the four parts containing
A small circle. The personified form represents an animal not
half of the “star” engraved on the back of the head or
anywhere else. In one brain variant the “star” represents a
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over which hangs a bang of “hair” or an element that
reminds Imix .
DS - Star? The visual origin of the eighth day is a representation of a
star, with its pointed shape most clearly indicated in depictions
Older. The names of this day cause a good deal of confusion, however. O
Mexican meaning of that day is “rabbit,” but no Mayan language suggests the
same meaning. Instead we find the names Lamat or Lambat ,
that make little sense etymologically. In some Mayan languages this day
it's called Q'anil , and it's interesting that in the Chiapas languages it's similar to
k'anal or q'anal is the word for "star".
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KITZE - It means the divine energy of corn. Nawal from the seed. Semen,
germination of all living beings. Construction of the first grandparents of
corn. It symbolizes the four seasons of the year, the four types of corn that are
related to the four types of men, both related to the colors yellow,
black, white and red.
Your animal is the rabbit, it is the planet Venus, your nawal is the maguey. At
people born on that day are fertilized on an Ajaw day and their destiny is
symbolized by Kib ' day .
Positive aspects of the character of those born in this sign: are well
lucky in crops or animal husbandry. Very fertile, are good
traders and have intense energy. They are extremely intelligent and intuitive,
they have spiritual strength, they have riches, they are cunning, creative and successful.
They enjoy talking, debating, reading and writing. Complex mind, interested in
Details.
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Negative aspects of the character of those born in this sign: suffer from the pain of
Head, colds. They destroy their own place, they are unbelievers, they believe in
imagination, are nervous, cowardly, self-destructive, avoid large
responsibility. Addicted to alcohol and drugs, they are obsessive, compulsive,
nosy, proud, selfish.
Good professions for those born in this sign: farmers, philosophers,
mathematicians, doctors, gynecologists, artists.
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NT - Nawal of corn, what we eat daily, yellow corn,
white, black, red, beans and everything we sow in the land. The sowing
are done on this day, and when we ask that the crops be abundant and that
the animals do not eat them, they will offer and ask nawal Q'anil to
preferably on an even day.
The people born in this nawal are a little aggressive, but they are the
people who can ask for seeding, administer seeding,
collection, distribution, use and storage. They naturally have a
material abundance.
3.2.9 - Muluk
Figure 18. Variants of the Muluk glyph .
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JM - Possibly an abstract image of jade. Enter background
simple divided by a curved vertical line with two small circles
parallels on the right and a circle on the left half that is sometimes dashed.
The personified form simply includes a mouth at the bottom
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left so that the glyph resembles a fish. Yet another variant includes
a simple background superimposed by a single circle and a brain variant
similar to a rodent. 103
DS - Water jug? The ninth day is represented in Mayan writing by a
water jug made of ceramic and adorned by a diagonal or curved line
dripping from its center. This points to the meaning “water” which
found in several other Mesoamerican groups, although
interestingly not in Mayan languages. Muluk or Mulu ' are of significance
obscure but it is interesting that the word mul means “jug of water” in
a Mayan language, Huasteca. The original meaning should be sufficiently
clear as 'water', although perhaps in the original sense of 'water jug'.
KITZE - It means thanks to Ajaw . Nawal of fire and water.
Offer, fine or payment. It is the fire of the spirit of Ajaw . Represents
Rain the throne. Your animal is the scorpion. It's the head of the fish and the jade. People
born on that day are fertilized on Imix and their destiny sign is Kab'an .
Positive aspects of the character of those born in this sign: fulfill their
promises are visionary, persevering, independent, strong-minded.
They have strength, spiritual light, are respectful, self-taught, and have self-control.
103 Montgomery was possibly referring to the family of scientific name gopher .
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Negative aspects of the character of those born in this sign: very ambitious,
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unfaithful, unstable, uncompromising, like politics with personal interests,
they are concerned with public recognition, they are domineering. Have difficulty
to accept responsibility, they are proud, vain, concerned about
money.
Good professions for those born in this sign: mathematicians, scientists
social workers, researchers, doctors, lawyers, leaders, politicians.
NT - It means that an offering or payment is required, offering
for our day and our mission. It also means sickness, suffering, for
that when there is a sick person to offer on a Toj day to be
freed from the diseases and punishments that may be occurring.
It is represented by fire or the sacred flame. This is on the calendar
Mayan. Toj- borns who don't make offerings are a little crazy, and beyond
if they die they take their spouse and sometimes their children with them, so
they must offer and help each other.
3.2.10 - Ok
Figure 19. Glyph variants Ok .
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JM - The head of a dog. Restricted to codices, the rare symbolic form
has an area divided by two horizontal curves with a point attached to
each one.
DS - Dog. The tenth day means "dog" in much of
Mesoamerica, and the Mayan glyph seems to carry the same meaning. Is not
It is clear how the name Yukateko , Ok , relates to “dog”, given that
This word usually means "foot" or "leg" in Mayan script. Tz'i ' ,
“Dog” is the name of the day in some Mayan highland languages of the
Guatemala. In the lowlands during the classical period the name was
probably pronounced Ok or Ook , while retaining the visual sense of
"dog".
KITZE - It means dialogue, authority, justice. The dog, the coyote.
Guardian of spiritual and material law. It represents faithfulness, order and
accuracy, the holy word. Nawal of all righteousness, defender of his people, is
our guide to enter the realm of the dead with your torch of fire. The person
born on that day was fertilized on a day Ik ' and its destiny sign is Etz'nab' .
Positive aspects of the character of those born in this sign: lovely,
smart, leaders, creatives, artists, good patrons, loyal to the community,
always seek overcoming, are balanced.
Negative aspects of the character of those born in this sign: they like alcohol and
drugs, are rebellious, can abuse their authority, foment enmity and
the discord between the people. Infidels, thieves, vengeful.
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Good professions for those born in this sign: mathematicians, educators,
lawyers, secretaries, auditors.
NT - Brings great wisdom, is leader, leader, authority and
writer; is one of those who wrote in stones, stelae and vases. The person should not
stray, so you need to know the energy of your day. When if
deviates, tends to adultery or polygamy, suffers from suffering. But
when he is guided and directed according to his mission he is a great person,
performs great functions.
The dog feels and smells from afar. This quality of perception is natural.
and can be developed in the person born on that day. All the people
can ask this energy and also the first ancestors born under your
influence, the early thinkers and writers to have well-being,
a good way, a good life, not to fall into vices and other evils.
3.2.11 - Chuwen
Figure 20. Variants of the Chuwen glyph .
JM - An unidentified abstract form, similar to the winal glyph used in

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Choltun . Includes two curved lines starting from opposite sides and approaching each other
each other until they bend downward until they reach the base. Forms
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personified probably represent a monkey, and the word Chuwen
appears in the name of one of the monkey god twins in Popol Wuj . The
monkey gods were notable scribes and artists.
DS - Monkey. “Monkey” is the meaning of the eleventh day in all
the Mesoamerican languages. In most Mayan languages, his name is Batz ' ,
Howling monkey. The Mayan glyph of the day shows a howling monkey that
it was also a mythological symbol associated with the handicrafts and the
Creativity. The name Chuwen , also meaning “artist”, refers to
this connection.
KITZE - It means the marriage bond and your nawal is the monkey, the thread, the
Tethering It is the unfolding time of human evolution that gives us life.
Nawal of the timekeeper and all kinds of fabrics. It's a good day for
receive the title of Mayan priest. Chuwen translates as artisan, speaker,
sculptor, carver, artist, music, sport and sowing.
It is the sign of joy, flowers, arts, dance, dancers and copyists.
It also represents the umbilical cord and the 260 days that the human being
remains in the womb. People born in this sign are fertilized
on Akb'al day and your destination sign is Kawak .
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sly, lovely, reserved, good imitators and opinionators, rich, masters of
all arts. They are spiritual guides, fully enjoy their physical life,
mental and spiritual, have strong character, good judgment, are organized and
have spiritual strength.
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Negative aspects of the character of those born in this sign: they are insecure,
stray, aggressive, envious, slanderers, unbelievers, ambitious, of little
willing, opportunistic, overbearing, idealistic and proud.
Good professions for those born in this sign: artists, dancers, doctors,
physiotherapists, chiropractors, ecologists, gynecologists or obstetricians,
administrators, speakers, farmers, politicians
NT - Some call it a "thread", but not quite, it is the day when the
person weaves with his creative energy, articulates with the energy of the day of his
that forwards her to recognize her qualities and her
capabilities to accomplish its mission.
3.2.12 - Eb '
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Figure 21. Variants of the glyph Eb ' .
JM - The personified form resembles the skeletal skull of the god of death,
with its gaunt jaw, and is easily mistaken for the glyph of the Kimi day .
However, among its distinctive features is the Kawak element , or
of grapes ”engraved on the back of the skull. Older examples of Eb '
depict only the fleshless jaw.
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DS - Tooth. The first visual representations of the tenth glyph
second day emphasize teeth in a fleshy jaw. The Mayan Names
Eb or Eh , depending on the language, possibly derive from words for
'Tooth', e ' or eeh . In later examples of the Mayan glyph, the fleshless jaw
it made a skull-like shape but still looking
different from the generic sixth day skull, Kimi or Chame .
KITZE - It means the nawal of medicine and surgery, obedience, the
way, fate, musicians and promoters. It also means nerves, tooth, the
historical development, the first step just below his deity
between heaven and earth. It is the nawal of the four ways, the circulatory system and
nervousness of humans and food.
Your animals are the ferret or ferret and the lynx, your food is the grass,
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they represent brooms, brushes, bags and ropes. Symbolizes the ladder and
the steps of the spiritual path. It is represented in the teeth and is the guide and protector
of traders. It symbolizes the path of destiny or development of life.
It represents the ladder that communicates the world with the upper world and the world.
bottom. People born on these days are begotten on the day K'an and its sign
of destination is Ajaw .
courteous, kind, pleasant, reserved, enjoy public success and
popularity, do favors, sacrifice themselves for others without asking anything in
exchange, teach others the right way, share their wealth with
community, have a long life, are obedient, good mentors, humanists and
sincere.
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Negative aspects of the character of those born in this sign: they are nervous,
indecisive, impatient, often hide their courage and resentment,
are very sensitive psychologically and emotionally, shy, talk little, have
hidden addictions, are aggressive, slow in decision making, restless or
wanderers, envious, suspicious, prone to serious illnesses, infidels and
impatient.
Good professions for those born in this sign: merchants,
administrators, mathematicians, authorities, doctors, gynecologists, travelers.
NT - It is represented by the maguey plant , from which the raw material is extracted.
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to make ties, nets and bags. The person born in this nawal has the
qualities of leader, counselor, and authority when attuned to your
Nawal and has gone through a significant process to perform these functions.
3.2.13 - B'en
Figure 22. B'en glyph variants .
JM - An unidentified symbolic form. Similar to the glyph of the day K'an ,
except that instead of the top contour, B'en has two parallels
Short rounded. The personified form brings the “support” observed in
underside of the symbolic form over the jaw line.
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DS - Junco (Cana)? The thirteenth day means “reed” in most
Mayan languages, and this is possibly the visual inspiration of the glyph. The name
Yukateko , Ben or Been has unknown meaning, but in the Mayan languages of the
highlands its name is Aj , "reed".
KITZE - Means command stick, your nawal is the armadillo, of the household arts
and the child. It represents abundance, the bud of life, the transmission of wisdom,
the divine virtues and the holy word. The seven virtues: telepathy,
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clairvoyance, body signals, dreams, knowledge about sex, power and
instruction.
It is the cornfield, symbol of life that left Junajpu and Xbalamke . THE
sweetness, tenderness, triumph over evil and the evil spirit. Are the pillars
of strength, the supporting beams of the houses. People born in this sign are
engendered on Chikchan day and its destiny sign is Imix .
Positive aspects of the character of those born in this sign: they are authorities,
intelligent, strict, respected by friends, have moral and ethical principles
strong, are interested in religion and philosophical study, are hardworking,
jokers, able to acknowledge their mistakes, responsible, receive messages
spiritual, are resolute, clairvoyant, strong and vigorous
Negative aspects of the character of those born in this sign: they are repressors,
jealous, nervous, prone to discussion and judgment, do what they
fit, are extremists, play hard games, are fickle, suffer
often get sick in childhood, are alcoholics, destructive, irritable,
undecided and of bad influence.
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Good professions for those born in this sign: artists, mentors,
educators, painters, poets, researchers, doctors, astrologers, sculptors,
therapists.
NT - It is represented by the reed. It was the plant that Ajpu left planted
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at home when he left for Xibalba , saying that if she died it was a sign
of his death, and whether he lived or sprouted was a sign of his existence.
3.2.14 - Ix
Figure 23. Glyph Ix variants .
JM - Includes a fringe area over a trio of dots that sometimes
are dashed. In certain Mayan dialects, jix means “jaguar,” and works like
the equivalent of the name K'iche ' of the day, Balam or “jaguar”. So these three
circles may represent jaguar marks, but alternatively the
bangs can serve as eyelashes with dots representing the flicker of a
eye.
DS - Jaguar. The day is "jaguar" by all Mesoamerican languages. THE
common word for "jaguar" in Mayan languages is Bahlam but hiix was
of course a variant term also used for big cats with
pints.
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KITZE - Symbolizes the keeper of mountains and hills. Nawal of the
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Mayan high places, the moon, women who die in childbirth, and the fortress
spiritual. It represents the vigor of the genitals and the seven virtues: the
humanity, the truth and sincerity, the mutual help, the wisdom, the
mission accomplishment, doing good, and gratitude.
It is the nawal of domestic animals and crops. It's the jaguar. People
born in this sign are engendered on Kimi day and their destiny is Ik ' .
Positive aspects of the character of those born in this sign: they are valuable, in
abundant strength, bold but cautious, good planners and investigators,
intuitive, attracted to medicine and healing, can be good advocates or
therapists, like politics, are smart, enjoy good education, are
agile.
Negative aspects of the character of those born in this sign: They are stray,
family destroyers, vain, unbelieving, harsh, have characteristics
aggressive, are very dependent, try to impose their point of view, are
carnivores and alcoholics, have the seven shames: pride, ambition, envy,
lie, crime, ingratitude and ignorance.
Good professions for those born in this sign: doctors, veterinarians,
agronomists, philosophers, military.
NT - Nawal of nature, represents and compares with the life of the woman,
that is why we call him “our mother”, since we were born in her,
we grow and develop. Without it there is no life.
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Represents mother earth. This day is symbolized by the tiger. In our
culture is called “owner” or “boss” of other animals. It's also called
They balk for their physical appearance. Your real name is Ix .
When we sow, we cut a tree or we till the ground, we have to
ask permission from nawal Ix , and we should be in tune with the phases of the moon
(at the full moon) to perform such activities.
3.2.15 - Men
Figure 24. Glyph variants Men .
JM - The head of an unidentified supernatural being. Includes one
square outline below the eye, a beak-like nose or snout
and occasionally a distinct jaw.
DS - Ave. The fifteenth day is “eagle” in most languages
American, however the Mayan name in the highlands, Tzik'in , which means
"Bird" or "bird" is more generic. The glyph of this Mayan day seems to represent the
head of an avian mythological figure known as the “chief deity
an important breeder who had four aspects related to the
directions. The name Men , found in the Yukateka language , may relate to the
word meaning "to do," to "create."
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Kitze - Nawal of corn , symbol of love, strength, value, freedom,
skills. Nawal of all oviparous, domestic and wild animals.
It represents the Quetzal , which was the first bird that sang when the sun came out.
all that is in space, air, clouds, cold and heat, strength of the heart of heaven.
Nawal of money, luck, poverty and sadness. Mediation between
Ajaw is the human being, owner of the woods and the earth. Meets your needs
materials to conserve a better quality of life. Your nawal is the quetzal ,
the eagle, the condor and the moth. Those born on that day are fertilized on the day
Manik ' and his destiny is represented by the day Akb'al .
Positive aspects of the character of those born in this sign: they are travelers as well
lucky in any job, kind and kind, quiet, people
dear and popular. Pioneers in change and development within
social, intelligent, interested in philosophy or science, have good luck,
They are merchants, cheerful and intuitive. They handle invisible forces, they are
visionaries, enjoy the protection of the Ajaw , are tireless.
Negative aspects of the character of those born in this sign: alcoholics and
addicted, live in deep sadness, are aggressive, spiteful, may have the
stealing, are ambitious, have a tendency to hide things, are
easily influenced, they are treacherous and adulterous.
Good professions for those born in this sign: poets, sculptors, seers,
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artists, mathematicians, doctors, leaders, speakers, spiritual guides.
NT - It's the nawal of money. Those born in it should thank and ask
to grandparents and grandparents the abundance of their money and other possessions. Our grandparents
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always thanked, asked and worked to seek abundance and
richness of their money or belongings, they did not steal or kill to
abundance.
3.2.16 - Kib '
Figure 25. Kib ' glyph variants .
JM - Represents essentially the upside down K'an glyph of the day ,
with the circular area converted to a triangle or a narrow contour with its
inverted location. The whole may represent the cross section of a
Univalve shell.
DS - In terms of meaning, this is probably the darkest of the
Mayan days. In much of Mesoamerica this day is “vulture”, but among the
But their meaning is much more uncertain. In Yukateko , Kib ' is a word for
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"Beeswax" but is difficult to relate to the ancient glyph. Visually, the
Glyph of the day is also hard to decipher.
KITZE - It means the purification of the spirit of the dead and the living. Nawal 's
all errors and imbalances. Day to celebrate the dead, to apologize for
our sins. It refers to baldness and long life, old age.
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It is error or guilt, smoke screen that does not hide the presence of Ajaw .
Owl Nawal , Bee, Insents and Vultures. Those born on this day are
fertilized in the sign Lamat and its destiny is K'an .
Positive aspects of the character of those born in this sign: have
wisdom, intelligence, good memory. They are brave, open to dialogue,
prudent, discreet, good teachers and advisers, very sociable,
deep, serious, realistic, communicative, competent, analytical, astute,
they dominate the cosmic force and are brave.
Negative aspects of the character of those born in this sign: sinners,
alcoholics, heritage destroyer, liar, have a bad name, are resentful,
robbers, adulterers, cold and callous. They despise the feelings of others, they are
individualistic, authoritarian and fatalistic.
Good professions for those born in this sign: strategists, politicians,
mathematicians, orators, hunters, doctors and warriors.
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NT - Represents the owl, a messenger sent by the ancestors

deceased. When it comes to singing in the houses means that it brings information
or news of caution to the family, sent from dead grandparents.
The person born on this day has great qualities, is a thinker, guide
spiritual and leading. Own day to ask forgiveness from ancestors, grandparents and grandparents,
for the mistakes made.
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3.2.17 - Kab'an
Figure 26. Variants of the Kab'an glyph .
JM - Symbolizes the "earth". Usually called the glyph "earth". Has
semicircles and a curly line that resembles a "question mark" sign
suspended at the top. Similar to the characteristics that identify the goddess of
land associated with number 11.
DS - Earthquake? Your glyph corresponds exactly to the glyph meaning

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“Earth”, kab , and this seems to have been its basic meaning among the Maya. May have
had a more specific sense of “earthquake” as suggested by the names
that day in other Mesoamerican languages.
KITZE - It's the day when the sun is worshiped through sacrifices. Nawal da
intelligence and all kinds of sciences. The four movements of the sun and the moon,
Nawal of the earth. Wisdom, advice, good thoughts, head, idea,
memory.
Time manager, keeps family and community in harmony.
The ancestors met in council under the protection of that day. Your nawal is
the coyote, the carpenter bird, the lion. The people born on that day are
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conceived in the sign Muluk and its destiny sign is Chikchan . Represents the
wise.
Positive aspects of the character of those born in this sign: have good
ideas, talents, memories, studies and wisdom. Comply with any
contract, are progressive, liberal, independent, leaders, punctual,
outgoing, shrewd, intelligent, like to help others and are
defenders of justice.
resentful, unbelieving, vain, foolish, fickle in love, unfaithful,
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prone to sudden and destructive successes, impatient, bossy. Not
they endure being told what to do, they are stupid, idealistic, liars.
Good professions for those born in this sign: artists, doctors,
humanists, spiritual guides, mathematicians, psychiatrists, scientists,
researchers, therapists.
NT - It is guide, thinker, authority, but when it is not harmonized
with your nawal can be entangled by your own thoughts. This day
represents the brain, hence the importance in our thinking.
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3.2.18 - Etz'nab '
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Figure 27. Variants of the Etz'nab glyph .
JM - Represents a chipped flint or obsidian blade.
Essentially an “X” shape with undulating lines overlapping a
simple Plan.
DS - Knife. The glyph originates as a representation of a knife or blade.
of flint, its basic meaning in Mesoamerican cultures. The old one
name of this Mayan day is hard to understand; in highland mayan languages your
Name is Chinax or Tijax .
KITZE - Represents the warriors, brave chiefs. Ice House, House
hot stones, shady house, obsidian house, bat house, house of
tiger, home of torture where Junajpu and Xbalamke were punished by the lords
from Xibalba .
It means knife edge, obsidian stone, suffering, sadness, death
Sudden Nawal of spiritual medicine, represents the musicians, their animals
They are the rooster and the eagle. The pedernal indicated good fortune, a sign of honor and
wealth. Nawal of intelligence and doctors, sword, owl, toucan and
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Fish People born on that day are fertilized with the sign Ok and their
Destiny sign is Kimi .
Positive aspects of the character of those born in this sign: dream of
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positive things, have the gift of healing, are lucky in business, have a mind
very practical, open to learning, kind, sociable and brave if
they are interested in photography, engineering and some types of art. They are workers,
leaders, practical.
Negative aspects of the character of those born in this sign: very aggressive,
determined to do bad, sterile things, may have suicidal tendencies, are
irresponsible, uncompromising, sharp. They have internal conflicts.
Good professions for those born in this sign: doctors, surgeons, artists,
warriors, politicians, judges, lawyers, sportsmen, spirit guides.
NT - Great doctor. It can heal, but it has to ask for wisdom. The others
nawales that have medical characteristics like Tijax are Kan , Ajpu and Toj , so
It is important that they call upon these nawales to cure a disease.
3.2.19 - Kawak
Figure 28. Kawak glyph variants .
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JM - One of the most widespread symbols in both Mayan art and its
hieroglyphic writing. Its top area contains a series of circles.
euphemistically called “bunch of grapes”, representing the main
distinctive feature of the glyph. The grouped circles possibly depict
rain clouds while at the bottom right there are a lot of lines or
Small circles that extend into a rainbow-like arc. The glyph
therefore it is related to rain, and the whole may represent a sky after
a storm. However, the Kawak glyph serves as a distinctive element in
hieroglyphic representations for “stone”, possibly because the most
used among the Maya, the flint, was thought of as “lightning stone”, by
your ability to create sparks.
DS - Lightning, storm. The nineteenth day means "storm" or
"lightning". Its animated glyph is the representation of the Chaak deity or
Chahk , whose name is in fact related to Mayan words for "storm." O
simplified Kawak glyph is also used in Mayan writing as the word for
“Stone” ( tuun ), perhaps reflecting an intimate association between rain and stones or
Sacred caves.
KITZE - It's the rain nawal . It's the fire, the wind, the water, the lightning and the
agriculture. Nawal do Sol. Associated with midwives. Power Stick Day
Mayan priests. Woman's Day. Its animals are the tortoise, the deer, the
purrs, wasps and ants.
Nawal of nature, of fertility. It is the center of the calendar stone.
Nawal 's place, the judges. People born on this day are begotten
in the sign Chuwen and its destiny sign is Manik ' .
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Positive aspects of the character of those born in this sign: you can see the
Nawales and enchantments are interested in the study of spirituality. Are
popular teachers and instructors. Compassionate, do favors, are friends
faithful and devoted parents. Heal and purify, value sex as a ritual
sacred. Noble, imaginative, brave and intelligent. Spiritual guides,
defenders of the people or community. Leaders, insurance, observers,
perfectionists.
Negative aspects of the character of those born in this sign: they like the
mess, are vengeful, are nervous and restless, addicted to alcohol and other
drugs. Aggressive, harsh, liars, thieves, adulterers, conflicted.
They suffer illness if they do not perform their spiritual works.
Good professions for those born in this sign: strategists, leaders
community, politicians, mathematicians, writers, philosophers, educators,
lawyers, psychiatrists.
NT - is represented by the tortoise, is a strong nawal and the person born
he is called to be a lawyer, judge or conflict mediator. It has the
ability to untie lies and ask forgiveness from grandparents.
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3.2.20 - Ajaw
Figure 29. Variants of the Ajaw glyph .
JM - The sun god's day. No other glyph occurs as much in the inscriptions
Maya as Ajaw . It often resembles a stylized face viewed from the front,
with an inner and an outer circle outlining the mouth, a “nose”
triangular and two small circles like eyes. The personified form
represents an archetypal young gentleman in profile wearing a tissue or handkerchief in
head - the head ornament of the ascension to power worn by the Mayan kings.
A vulture can replace both versions, however under this circumstance the
bird usually carries the symbolic form above the forehead, a determinant
semantic that changes the value of the IT vulture glyph to AJAW .
DS - Lord. The last Mayan day means "lord" or "king." It is by far the
most common of Mayan days, simply by the fact that many important
calendar festivals fell on Ajaw days , corresponding to the end of cycles
the Choltun . Can be represented as a simple shape similar to a face

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or like the head of a man in profile with a headscarf. This day
means "king", so "ruled" at certain times,
just as a ruler reigned over a court or kingdom.
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KITZE - It means discoverer of the truth. Nawal from Junajpu and Xbalamke ,
blowgun, hunter, creator of wisdom, winner of darkness. Day we
remembers the human spirit. Tree of human and plant life. Flower nawal ,
which symbolizes beauty, music, agriculture, sport and the arts.
Navel of the world in the sense of sacredness and fecundity. Special day
for the Mayan, nawal ceremony of parenting, joy or sexual desire.
Sculptor, cleaver, silverware. People born on this day are fertilized
in the sign Eb ' and your destination sign is Lamat .
Positive aspects of the character of those born in this sign: have
wisdom and strength, they are mighty, they have goods, they overcome all kinds of evil, they are
plant healers, game winners, dancers, good
leaders. Pleasant, motivated by their ideals, successful artists,
romantic, like jewelry, safe and futuristic, have a lot of energy
cosmic.
Critics, vengefuls, criminals are not realistic. Unyielding, selfish,
inclined to sexual deviations like prostitution, they like the debauchery.
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Difficult to deal with socially, they are resentful, very suspicious.
Good professions for those born in this sign: administrators, hunters,
sportsmen, sculptors, merchants
NT - A strong day to untie, a great thinker. Ajpu has a good one
aim and your name comes from the blow. With the blow away and ends the
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difficulties, evils, diseases, and before the sacred fire is a great
doctor. It is represented by a flower, others compare it to the sun.
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PART 2
2012 CYCLE
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Chapter 4
13 Pik
4.1 - The Old Records
As we saw earlier, the so-called “2012 cycle” consists in the
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True, in a cycle of 1,872,000 days, equivalent to 13 pik cycles in the Choltun .
Before we talk about the controversies surrounding this cycle within the
contemporary Maya and new age beliefs, it is interesting to talk about
separately about what the ancient Maya left us about.
Such repercussion is not justified on the basis of ancient Mayan records.
By mid-2012, we had in fact only a single record.
known hieroglyph for the date of the end of the 13th pik : this is a brief
passage in an extensive text contained in the monument 6 of Tortuguero. 104
We recently heard of a new record in one of the blocks of
a staircase in La Corona, Guatemala, which soon became known as the "block
5 de la Corona "or" block of (cycle of) 2012 ". 105 There are also rumors (now in the
October 2012) that a new record related to the "2012 cycle" was
found in Palenque, we look forward to the information.
Being a partially lost passage, that of the monument 6 of
Tortuguero, and since her final glyphs are partially
104 Mayan archaeological site located in the state of Tabasco, Mexico.

As a recent discovery, the design could not be published with the La
105
Corona; initially, things point to similarities with Tortuguero's record in

refers to its political use; broader studies of its meaning are being prepared
by the discoverers. To learn more, visit: http://mari.tulane.edu/PRALC .
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broken, its deciphering remains open and yields efforts to this day, at
on the eve of the supposed date of 2012, with no major conclusion.
In 1996, David Stuart and Stephen Houston, two Mayan scholars
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well-known, treated this inscription as a prophetic text, which speaks
about the "descent" of a god. 106 This interpretation lasted for at least ten
endorsed in 2002 107 and lasting for at least ten years,
including the first full attempt at transcribing and translating the text
hieroglyphics, posted by Stuart on a mailing list
University of Texas at Austin Mesoamericanists : 108
Tzuhtz- (a) j-oom u (y) -uxlajuun pik
(ta) Chan Ajaw ux (-te ') Uniiw.
Uht-oom?
Y-em (al) ?? Bolon Yookte 'K'uh ok?
"The Thirteenth 'Bak'tun" will be finished
(on) Four Ajaw, the Third of Uniiw (K'ank'in).
? will occur.
(It will be) the descent (??) of the Nine Support? God (s) to the?. "
106 HOUSTON; STUART, 1996: 301.

107 GRUBE; MARTIN; ZENDER, 2002: 64.
108The original message can be viewed at
http://groups.google.com/group/utmesoamerica/browse_thread/thread/2ad64b039cb60983 .
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In Portuguese, it would look like this:
“The thirteenth B'aktun will be finalized
(in) Four Ajaw, Third (day) of Uniiw (K'ank'in).
? will occur.
(Is) the descent (??) of the God (s) of the Nine Stands (?) To?. ”
The dissemination of this translation spread quickly, and soon
new age had already appropriated it, helping to popularize it with the
although the epigrafists have said since 1996 (and reaffirmed
2006) that this was just an attempt at translation, highly theoretical and
failable.
As early as 2008, Houston posted on Stuart's blog a mea culpa , 109 returning
back in the position defended in 1996 and questioning the status of “prophecy” until
then given to the passage dealing with the end of the 13th pik . In 2011, Stuart
published a book in which he checked his own translation and related the
Houston positioning. 110
So the idea of a Mayan prophecy by the end of the 13th pik ,
which was never unanimous among academics,
viewed with even more suspicion. But it has been sustained for 12 years, and it is possible
that the retreat and revision of Houston's previous position in 2008 has taken place
also by the advancement of other research on the monument 6 that is
109 See http://decipherment.wordpress.com/2008/12/20/what-will-not-happen-in-2012/ .

110 See STUART, 2011.
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Page 116
developed in parallel, and at this point we may not be able to cope
to list.
Although the status of prophecy was deposed to the inscription, Stuart's translation was
updated and continued to be followed by other researchers such as Mark Van
Stone, who reproduced it in 2009 111 and slightly modified it in 2010 in his
book titled 2012 - Science & Prophecy of the Ancient Maya , where the excerpt
appears as follows: 112
(Tzuhtz- (a) j -oomu (y) -uxlajuunpik [ta])
Chan Ajaw ux (-te ') Uniiw.
Uht-oom Ik '(¿ or i-li?) - ?? Y-em
Bolon (Yo) okte '
(K'uh) ta-chak-ma? - ??
“(The Thirteenth B'ak'tun will end [on]) 4
Ajaw, the 3rd of Uniiw (aka 3 K'ank'in). Black
(or “ seeing ”?) - ?? will occur. (It will be) the
descent (?) of Bolon Yok-te '/ Many-Strides? *
to the great ? (or red ?) - ma? - ??. ”
“(The Thirteenth B'ak'tun Will End [in]) 4
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111 http://www.famsi.org/research/vanstone/2012/index.html
112 Van Stone, 2010: 59.
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Ajaw , third (day) of Uniiw (also known as 3 K'ank'in ). black
(or " sighting "?) - ?? will occur. (This will be) the
Bolon's Descent (??) Yok-te ' / Many-Advances?
For the big one ? (or red ?) –ma? - ??. ”
Still in 2010, another pair emerges and, besides breaking definitely
with the responsibility of dealing with a prophecy, also presents a
complete transcription of the text contained in the monument and new possibilities for
Translation. These are Barbara MacLeod, an American linguist and epigrafist, and
Sven Gronemeyer, German anthropologist and epigrafist, who publishes What could
happen in 2012: a re-analysis of the 13-Bak'tun prophecy on Tortuguero Monument 6
in the journal of the European Association of Mayanists.
By opening a range of possibilities and exposing the mismatches of
researchers over the years, such publication becomes a mandatory reference
for a better understanding of the studies that involve not only the
monument 6 as Tortuguero in general. In addition, it breaks
also with reading a down or fall. The reading in this case
is as follows:
zuhtzjo: m uyu: xlaju: n pik
Chan Ajaw, U: x Uni: w.

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uhto: il
ye: n Bolon Yokte '
ok, joyj.
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it will be completed the thirteenth Bak'tun;
it will be 4 Ajaw, 3 K'ank'in.
it will happen; the witnessing of
the adornments of Bolon Yokte '
in the great investiture.
The thirteenth Bak'tun will be completed ;
4 will Ajaw , 3 K'ank'in .
This will happen; the testimony of
Adornments Bolon Yokte '
In the great endowment.
Finally, as early as 2012, MacLeod publishes the latest article.
known to us: Holding the Balance - The Role of a Warrior King in the
Reciprocity Between War and Lineage Abundance on Tortuguero Monument 6 . In this
In this article, she suggests the existence of a cultural continuity, drawing parallels
between Tortuguero's monument 6, more specifically the figure of B'olon
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Yokte ' , and the contemporary Mayan ceremonies in the highlands of Guatemala.
In addition, it gives us a slightly different translation from that of
2010:
tzuhtzjo: uyu: xlaju: n pik Chan Ajaw, U: x Uni: w.
uhto: ili ye: n Bolon Yookte 'ta chak joyaj.
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'it will be completed the thirteenth Pik; it will be 4 Ajaw, 3 K'ank'in.
it will happen, this display of Bolon Yookte 'in the great investiture / return.'
“The thirteenth Pik will be completed ; 4 is Ajaw , 3 K'ank'in .
This Bolon Yookte 'screening will take place at the great endowment / return. ”
In addition to everything that involves Tortuguero and specifically the
monument 6 of that site, it is important to note that the final passage of the
inscriptions, which directly quotes the end of the 13th Pik and is composed of the last
eight blocks, is partially and hopelessly lost, given that
especially the last two blocks, which lie vertically
aligned to the right (figure 30), are considered very difficult to decipher,
since the stone is literally broken in that region, revealing the
least of those hieroglyphics.
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In this way its deciphering remains open and yields efforts until
today, on the eve of the supposed date of 2012, without any major
conclusion justifying such popular repercussions normally caused by
by mystics these days.
Following the latest clues I was under the legitimate impression of
that the event involving Bolon Yokte ' is a kind of' swearing in '
spiritual ", a dedication of a temple or a house, a place, a rite
of passage in which the force actually takes over the place, the spiritual force of
B'olon Yokte ' , so to speak; and it's a dedication rite of the place, it's like he
had "come down" from the sky (or climbed from Xibalba , or just from somewhere else) and
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"sacralized" the place. This is indeed exactly the researcher's conclusion.
Mayan Kaqchikel , Lolmay Pedro García. 113 As we shall now see, this is indeed
very close to the ritual function of Ri Laj Mam / Maximón today in the
highlands of Guatemala.
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Figure end 30. Passage of Tortuguero Monument 6, the date containing 4 Ajaw 3 K'ank'in .
(© Sven Gronemeyer)
113 GARCÍA, 2012.
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4.2 - The Calendaric Rites of Passage and B'olon Yokte 'Kuh
The presence of this deity in the stretch of Tortuguero monument 6
dealing with the end of the 13th pik does not seem, in fact, by chance. The 13 pik cycle
symbolizes the reunion between the 260 and 144,000 days cycle. Only
every 1,872,000 days, the pik cycle milestone coincides with the same date.
The milestone or starting point of the 13th pik cycle is 4 Ajaw
8 Kumk'u , which in the most accepted correlation, 114 "GMT1" (JDN 584283) 115 is equivalent to
08/11/3114 AEC marking long account restart. Account resumes from scratch
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and coincides with pik and day 4 Ajaw on 21/12/2012 EC. 116
This correlation is the one most commonly used for its ethno-historical and ethnographic appeal:
it is in agreement with both Mexican and Mayan post-
invasion. Dozens of Mayan communities have kept track of the cycle of
260 days, and for the K'iche Maya , for example, December 21, 2012 will be
just 4 Junajpu , equivalent to 4 Ajaw .
However, the long bill was not kept by the Mayans today. Precisely
what is most important to the Mayan fame, also good argument for
explain the fact that most people think the Mayans are in the
past, dead, missing: prejudice and the analytic category of acculturation
Mayan identity itself is not seen as much as it should under the
More accepted, but never unanimous. The debate needs to be exposed: there is no consensus on
114
way of counting calendars, and the long bill is a calendar rescued by academics, and
not maintained by the Maya today. So the end of the 13th pik becoming the 2012 cycle is a
academic and political choice, thus not allowing the absolute statement that the cycle
ends in 2012 from a scientific and Mayan point of view.
JDN stands for Julian Day Number . This number positions, in this linear calendar system, the
115
equivalent to 4 days Ajaw 8 Kumk'u within the most accepted theory. From that number there is a
another calculation to convert to the Gregorian calendar, and so the JDN 584283 (ie 584283 days
after JDN Ground Zero) marks the end of the 13th pik on December 21, 2012 .
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bias of cultural continuity, which balances the balance with possible aspects
acculturation and leads us to the study of syncretism, the anthropology of
change.
Not by chance B'olon Yokte ' is a deity associated with Ri Laj Mam ("O
Great Grandfather ") by MacLeod: It is a very ancient ancestor, which refers
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at the time of (re) creation. B'olon Yokte ' was on 4 Ajaw 8 Kumk'u and will be in the rite
calendrical main passage 4 in Ajaw 3 K'ank'in 13 pik after that
date of more than five thousand years ago, reported for example in the "vase of the seven
deities "and on stele C of Quiriguá. 117
Figure 31. Vase of the seven deities.
(© Justin Kerr / Maya Vase)
116 dates that go beyond pik normally deal with mythological past or future events.
117 Guatemalan archaeological site known for its very tall stelae.
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The same day 4 Ajaw 8 Kumk'u is also in Quiriguá stele C (Fig.
X) where an incredibly long date is recorded to show how
important is the cycle in which 4 Ajaw and 8 Kumk'u meet to close a pik .
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According to Markus Eberl and Christian Prager, B'olon Yokte "has consistently
association with the underworld, conflict and war " 118 from the classical period to
the post-invasion period. In addition, his identification on the "vessel of the seven
deities "(K2796) illustrates its importance as one of the deities that
were present during the creation of the present world.
Ri Laj Mam , in turn, is also in syncretism with Catholicism,
like Maximón or San Simón , whose day is celebrated on October 28 - day in
that this is written. 119
An interesting detail, however, resists the syncretism of a date
Catholic: the q'ij uwach of Ri Laj Mam is 13 Ok . 120 On the other hand, the uwach q'ij of
B'olon Yokte ' points to B'olon Ok , that is 9 Ok . It is also worth mentioning a
Jun Raqan's third cosmic force , 1 Okay , literally "1-Foot" or "1-Leg", the
Hurricane 121 which in Popol Wuj equals Uk'u'x Kaj , the "Heart of Heaven".
It is interesting to remember that B'olon Yokte ' can be broken down as
B'olon (nine) y-ok (feet) te ' (tree): "tree of nine feet". In fact, this allowed
that B'olon Yokte ' was associated with the nine lords of the night, the trees and roots,
118 EBERL; PRAGER, 2005.

Ajq'ij Julio David Menchú gives us more clues: " Today's 28th October we remember the Abuelo Francisco
119
Sojwel, Rilaj Mam, Maximón the Gran Abuelo del Pueblo Maya. Gracias Tat by haber delivered her life
by sus hijos y nietos "(10/28/2012).
120 Personal Communication, Belejeb Chumil Tzi.
Jun Raqan is considered a deity that originated the word huracán , hurricane. It is the
121
Ancient Mayan deity of the wind.
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and at the feet, the footsteps, the rites of paso , rites of passage. 122 He is the one who seems
indeed preside over the great rites of passage, be personified in your
mythical identity and origin (as in the vessel of the seven gods) or personified
in its ritual and political identity evoked in the Tortuguero monument 6.
The ratio B'olon Yokte ' with the name calendrical 9 OK is mentioned by
Michael Grofe, 123 who associates B'olon Yokte ' with the "god L". 124 Such a deity is
just one who presides over the event to create 4 Ajaw 8 Kumk'u , which
reinforces the place of these deities as closely associated with the very
nature of the rites of passage, of the Mesoamerican calendar science. THE
same deity who presided over an end of pik which meant a rite of
creation passage of the world in the ancient worldview comes back to preside over a
new end of the 13th pik , the first pik governed by the same uwach q'ij : 4 Ajaw . O
"god L" is identified as the figure on the right in the vessel of the seven deities.
According to Grofe, B'olon Yokte ' may be related to commerce, and
in this case Yokte 'Kuh would be related to the merchant deity's name
mexico , Yacatecuhtli , associated with day 4 Itzcuintli (4 Ok ). If we think the
trade as something that causes change, maybe we are coming
closer to better understanding this kind of syncretic chain of
deities we see in Mesoamerica, closely associated with the 260 days
of the ritual cycle and that brings into play many multifaceted identities.
In the way research points, B'olon Yokte ' can be the symbol
maximum reverence for ancestors, just as today is Ri Laj Mam .
122 Basically, the process of transit between different social identities, and between cycles.
123 GROFE, 2009.
124
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Page 125
Considering that everything, especially in the Mayan case, refers to ancestry,
family tradition of each ajq'ij , we may be faced with the very divinity that
inaugurated the time, inaugurated the traditions and gave directions to the peoples.
In the post-invasion period, traditions were increasingly protected in the
more familiar breast but Ri Laj Mam can indeed be considered a deity
which sustains today another cultural continuity in Mesoamerica, since
time immemorial, even though it has been adapted, syncretized and
reframed. Bottom line: In 2012, the Mayans resist culturally without
any kind of prediction about the end of the 13th pik .
124Paul Schellas cataloged recurring Mayan deities, associating each deity with a
letter. See http://www.mesoweb.com/publications/schellhas/schellhas.pdf .
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Figure 32. Stele C of Quiriguá; the same date the vessel of the seven deities: 4 Ajaw 8 Kumk'u .
(© Linda Schele / FAMSI)
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PART 3
NEW AGE
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Chapter 5
Mayanism - the "Mayans" of the New Age
5.1 - Mayanism - a “Mayan” ideology in the globalized world 125
It is the origin of the kind of material with which the internet tends to
zoom in on searches like “Mayan calendar” to the present day.
In short, the literature from Mayanism is the source of all talk
about the Mayans and 2012. Where is Google to promote?
What is meant by Mayanism can be roughly defined.
as a mix between Mayan elements and also what is conventionally
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call it a "new age" or "other cultures." The suffix –ism denotes its insertion
as a supposedly Mayan political-religious ideology. Mayan culture is
freely used, syncretized and resignified, and thanks to the most
which establishes the doctrine of personal predestination among the
Protestants, the globalized world has further propitiated the
imaginary of subjective faiths and political-religious ideologies.
We thus note that Mayanism is a political ideology in
what aspects of Mayan culture are used, syncretized, reframed or
misrepresented in the name of a better and more conscious world. Behind the
Mayanism, the political desire for power and intellectual authority, the same as
motivated in the past the elite who, at the height of Mayan culture, used calendars and
especially writing to legitimize your leadership.
125 Reflective essay from years of ethnographic experience and conversations with a number of colleagues,
as most recently, but never limited to, John Hoopes and NEOM / UFF staff.
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Behold, in 1987, officially emerges the largest current of Mayanism,
influenced by (and inserted into) numerous other new age currents more
traditional: this is dreamspell , which in Brazil was called the calendar of the
peace, with the change of national leadership, became officially called
also of peace synchronizer. Based on an extreme subjectivation of the
Mayan calendar, José Argüelles published the book The Mayan Factor ( The Mayan Factor ), 126
where it says 127 that its order of days is the day “in the Mayan calendar”, without
further clarification.
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The order of days contained therein had never been seen or presented as
Mayan, as far as it goes. This was the embryo of dreamspell , “enchantment of the
dream ”, the name that the new age calendar of Argüelles would take
internationally, keeping the order of days presented in the book. Such
calendar merges the structures of the 260, 364, 128, and 365-day Mayan calendars ,
whose counting was applied in a way too Eurocentric that leaves
to count the sequence of days each day February 29 in order to submit
your count to the Gregorian calendar.
The enchantment of the dream spoken of is precisely in the dreams of the
Argüelles himself, who through the construction of a spiritually
open in which narrates his big dreams tried to legitimize himself as
a kind of lord of the Mesoamerican calendar, with an authority to the
126 To see the series of criticisms that the CMAIA Project has been giving to this book since 2006, go to
http://www.scribd.com/doc/9665068/Error-of-calculation-in-book-O-Factor-May .
127 ARGÜELLES, 2002: 140.
128 Divided into 13 28-day "moons" with one more "day out of time" fixed to the Gregorian calendar
(July 25), extra day tying the 364 to the 365-day cycle. Coming from the cycle of 13 constellations,
Although the proper way of counting is not yet known, the 364-day cycle is the “moons” that underlie the
peace calendar, which is also called the "calendar of the 13 moons of 28 days".
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that of K'inich Janaab 'Pakal, the best-known ruler of
Palenque.
It is in fact to this ancient identity that Argüelles appeals to legitimize his
knowledge and power as things of “galactic Mayan” origin, identity
movement leaders and refers to the idea that
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Mayans of the classical period (judged as the most genius) were
interplanetaries who have left America. In building such an identity, the
Argüelles movement broke with the remaining native Mayan identity,
that one sees in ethnology, given that the academic demands on
above him were already heavy because of his "Mayan" invention. The identity
“Galactic” was therefore a clever solution that attracted people from another
line or group new age : the followers of Ashtar Sheran.
Argüelles proved capable of constructing spaces to dialogue with the
bourgeoisie and major world leaders such as the UN and the Vatican. The idea of
Argüelles was to legitimize its power worldwide by establishing a
of peace ”(name he took in Brazil) to replace the Gregorian calendar.
For Argüelles, the Gregorian calendar has been imposed on us, and we must return to
a more 'organic' calendar, as it were: the natural calendar, the
natural time, to natural frequency. However, your system proceeds
submitting the Mayan calendar day count differently
Mayan traditions do that helped legitimize -
politically - the 2012 cycle these days.
Therefore, Argüelles is absolutely outside of the Mayanism that is most
directly linked to the native idea of Oxlajuj B'aktun , most popularly
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known as the “2012 cycle”, an idea fabricated by the academic rescue and
long bill politician, lost calendar with which Argüelles never seems
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reconcile and therefore cannot be accepted as Mayan, but finds its
niche precisely in readers of new age ideology .
At the same time, Argüelles is, in the eyes of dreamspell , the " closer of the
(2012). However, he made his way into the world of the dead before
end of cycle. Of course his death would be, by his followers,
explained as a rite of passage of the "interleaver of worlds", necessary
so that it can better welcome everyone in the energy change of the planet
being on the other side, spiritual and not material, and guiding those who are bound to
materiality.
On the other hand, the context of such a Mayan 2012 cycle, where Argüelles never
was authority, was legitimized among contemporary Maya thanks to the appeal
that all Mayanism had at the political and economic opportunity that this
means for Guatemala. And here we have other important figures in
most decisive among the States that Argüelles has sought:
indigenous bourgeoisie.
Able to travel between the two worlds (of the national invaders
capitalists and indigenous peoples) was able to institutionalize and sell the
Mayan knowledge, misrepresenting it and merging it with several other elements,
as Argüelles did. At dreamspell we can find a mix with
Asian, Islamic and especially with Ashtar followers
Sheran, interplanetary leadership of the so-called "intergalactic confederation".
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All these influences appear in both Argüelles and the
indigenous bourgeoisie, who use their position with the state to
legitimize Mayanism as if it were Mayan. This means usurping, misrepresenting and
sell Mayan cultural, material and immaterial heritage, both ancient and
as contemporary.
Argüelles goes through a deep personal rite of passage, after which
assumes the identity of “Valum Votan” and attributes the identity of “Bolon Ik” to
his wife, stands as reincarnation / continuation of Pakal de Palenque,
naming it "Pacal Votan" when the former ruler never
carried the name Votan.
Argüelles is placed under various other titles, in addition to
cycle ”(2012), which also refer to its supposed extraterrestrial origin.
Within the spiritual study of dreamspell , the sacred scripture that legitimizes it and
governed is the so-called Telektonon , published by Argüelles and where it becomes clear
mix between politics and religion. It appears on a large scale as the
movement from the most religiously and politically influential Mayanism
speaking, however its leader eventually turned it more into a kind of
New Age sect which apparently in the name of peace and in favor of its own
undertaken by spiritual power, neglected a number of issues
ethnological and indigenous groups, making a new construction that does not honor
Pakal traditions and many others of the ancient Mayan elite who dominated the writing
hieroglyphic.
So dreamspell is a construction totally out of the ordinary.
and study as a Mayan, but it belongs to Mayanism, which is a
133
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Page 134
troubled and conflicting current of thought, which tries to insert
necessarily the Mayan and Mesoamerican calendaric (or other) science to the
Eurocentric thinking, which demands a series of analogies and syncretisms
dubious, made by both “white men” and “bourgeois”
indigenous people ”and“ free thinkers ”.
Other theorists of Mayanism can be mentioned. We have, for
John Carl Calleman, whose calendrical identity and authority with the
public is constructed symbolically close to what the
term Chilam Balam , of a jaguar, a kind of instinct that reads between the lines.
However, he himself built, like Argüelles, a rather
syncretically, interpreting cycles in its own way.
For Calleman, for example, the end of the famous 2012 cycle was in
October 2011. Argüelles did not want to break with the 2012 cycle, which was
established academically and with the indigenous states and bourgeoisie,
later reaching almost the entire basis of Mayan resistance, as it is somewhat
that strengthens Mayan identity and cultural rescue that many Mayans today
seek.
Fernando Malkún is another who has deserved other strong attacks by
Mayan scholars whose documentary on alleged seven
Mayan prophecies cannot really be considered a good reference.
The 2012 cycle is largely the result of academic consensus, that is, of
strong influence of those who theoretically constructed this correlation, 129
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Goodman, Martinez and Thompson, whose three initials name the correlation,
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GMT. To the best of our knowledge, there is no ethnographic reference to
long account maintenance. According to the natives of the elite linked to the state and
intellectuals approached this practically hegemonic theory,
came to legitimize it more and more with contemporary Maya,
redeeming long account usage. 130
It is always worth remembering that this means that the 2012 cycle itself does not
was maintained by contemporary Maya, and therefore such a cycle may have
terminated hundreds of years ago or take the same time to occur.
Many researchers know this, but few dare to say.
The influences of Mayanism are also in the midst of electronic music,
which became a vehicle of New Age and neo-hippie syncretism . These spaces are
have become places where dreamspell is spreading to this day. The ideas that
Mayans originated from other planets (and here the relationship with Ashtar Sheran,
whose line of thought goes back to Eric Von Däniken's fantasies, permeate
the Dreamspell and also much of the syncretic culture idea of music
especially trance and its origins in Goa, India, which bring
new proposals for young people and new identities that break with this world,
alterities of other stars.
5.2 - The Mayanism and the Mayanists - categorical problems
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Conceptualized the Mayanism, it is necessary to conceptualize "Mayanist". For incredible
"Mayan" is the name given to the specialist in Mayan studies or, in
Spanish, mayista . The problem is that, in English and other languages, mayista
What is called a correlation (or correlation constant) refers to the account to calculate the
129
equivalent day in the long account to the days of the Julian and Gregorian calendar.
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equivalent to mayanist , Portuguese and many American researchers use
Mayanist word as synonym for mayist and mayanist .
This means that a Mayanist is precisely one who is not adept at
Mayanism, and it seems that thus a linguistic problem was created. In
anyway, the adherent to mayanism can be called "mayan new age "
or "galactic Maya" without major problems for understanding, demarcating
what Mayan identity we are talking about: that dealt with by the Mayanists, concerned about the
ethnology, or that of new age movements that appropriate knowledge
Mayan. In particular, this book is a Mayanist, so it does not follow Mayanism.
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130The symbolic revival of the end of the 13th pik will be celebrated even by the Maya as maintenance.
of the struggle for cultural rescue even though we know that the long account has been lost by its traditions.
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PART 4
APPENDICES
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Appendix 1
CMAIA Project History
By Maristela Zancan 131
A1.1 - The Beginning
The history of the CMAIA Project is mixed with that of Thiago Cavalcanti,
this project being his personal initiative and often of solitary maintenance,
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almost serving as a pseudonym at various times.
In 2001, then 15 years old, Thiago voluntarily approached
pre-Columbian archaeoastronomy; research led to the foundations of
Mayan ethnomathematics and consequently to the functioning of today's
commented “long bill”. Resuming studies with a particular interest
in the calendar system, as early as 2005, an uncomfortable situation: the absolute
dominance of the peace calendar in Brazil when the subject was
Maya ”. That was uncomfortable for strong reasons: inconsistent content,
which in addition has an apparent New Age religious sect character in many
moments, and disagreement with his ethnomathematic knowledge.
Moved by an idealism, a willingness to share the
knowledge from the native calendar and strive for enlightenment about
of the peace calendar in Brazil, Thiago envisioned, in the first half of 2006,
together with Renata Machado, a virtual space (Orkut community) for
131 CMAIA Project Collaborator and Travel Provider for Guatemala.
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that the differences between the Mayan calendar and the peace calendar could be
first discussed at a broader level in Brazil.
Observing the proportion that it was taking, the Project was created
CMAIA, whose acronym then meant “Independent and Open Mayan Calendar”,
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in a demonstration of his spirit opposed not only to the peace calendar

but also to mystical leaders, “dependent” researchers and academics,
even though the project constantly dialogues with all types of authors.
Subsequently, the meaning of the acronym CMAIA was changed to
“Independent and Open Mesoamerican Calendar”, spelling out its scope
most comprehensive and interested in all Mesoamerican cultures.
Being a project created and maintained informally until today, it is considered
foundation on October 24, 2006, when a
electronic file containing the year 8 Manik ' of the Mayan calendar (2006/2007) of
according to the GMT1 correlation and a vast introductory content produced
by Thiago, Lara Moler and Alektryon . It was certainly the first big
initiative with the large Brazilian public to bring the knowledge
of the Mayan calendar as independent of the peace calendar.
A1.2 - Leaving the virtual world
Still in 2006, Thiago was invited to produce a CD-ROM for the
new edition of Alberto Frederico Beuttenmüller's book, “2012 - The Prophecy
Mayan ”. This book was actually released in 2008.
Also thanks to Alberto, who reviewed an invitation from his friend Guilherme
Lopes, from Santos / SP, the CMAIA Project entered the circuit of major festivals
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of electronic music at the Samsara Festival 2007. This circuit was and continues
stronghold of the peace calendar and many of its followers, being

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Thiago's presence at such events between 2007 and 2010 for the
enlightenment of many young people, between lectures given and communications
personal.
Prior to that, Thiago's first lecture had been at the University
Rural Federal Government of Rio de Janeiro, more specifically at the “Art and
Erva Doce Association, thanks to the friend “Guto do Mato”, where
lectured in 2007 and 2008. Another important space at that time was the
Pagan Social Meeting, organized by Helenna Fryggah Leo.
Since then the breakthrough out of the internet has been timely but
significant. Especially since the time Thiago became a
university student, officially a researcher in anthropology, the content
of the CMAIA Project has moved more and more towards raising
discussions within the academy, dialoguing with theory and maintaining a
critical reading in relation to the academy itself.
A1.3 - The Sacred Calendar virtual site. ORG
In 2008, much of the content of the CMAIA Project, which circulated in
files and relied on virtual file sharing sites, passes
incorporate the page www.calendariosagrado.org , created by Thiago to
facilitate access to information and host the pioneering date converter in
which converted Gregorian calendar dates to calendars
Mayans, with information on different cycles.
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Already in 2010, the site undergoes a major overhaul and makes it more
when the collaborators of the CMAIA Project, Gabriel Paladino and
Pedro Henrique Jotta, were very important. The biggest advance was the
converter upgrade, which has gained different versions to contemplate since
the lay public even the most demanding academics. The Sacred Calendar has as its
future ambitions open your horizon to other sacred calendars of the
world, as well as disseminating the most extensive studies of time.
A1.4 - The Future of the CMAIA Project
With the publication of this book, the CMAIA Project is established in the
Brazil as an initiative to present to the public a series of
hitherto unknown in Portuguese and / or highly restricted to
academic discussions, sharing a specialized bibliography and
bringing the important discussions that are often overlooked by
academics themselves.
Our idea is to continue the work of the CMAIA Project towards
produce and disseminate academically recognized content and serve as a
support point for the public to know more and more about
Mesoamerica, especially its calendars, within and outside the
academic.
Our purpose is to create a network of stakeholders, scholars and
contributors. Those interested in participating anyway can
send an email to projetocmaia@gmail.com .
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Appendix 2
Mayans in Brazil and brief late reviews
By Thiago Cavalcanti
A2.1 - The pioneer Brazilian and Mesoamerica in the academy
Franz Joseph Hochleitner, Austrian based in Juiz de Fora since 1948,
deserves recognition as a pioneer Brazilian in Mayan studies.
Interested, just like us, in pre-Columbian archaeoastronomy, he inaugurated
this research area at the Federal University of Juiz de Fora (UFJF), being
responsible for the creation of the Archeoastronomy and Ethnology Sector
(SAEA) and later the Museum of Archeology and Ethnology
(MAEA) at that institution. 132
Among his works, we can highlight “Mayan chronology and astronomy”
(1977) and “Chuen - The New Mayan Calendar” (1994); none of them, however,
seems to have reached the general public, and his work has become more restricted to
academics. Hochleitner is internationally known among the
researchers, either for their brilliant work on the Maya or for the curious
apparently being the one who most proposed possible different correlations
to the Mayan calendar.
The Brazilian academic landscape is still very restricted, either in the area
Mayanist or Mesoamericanist; in the 21st century, we highlight the work of Prof.

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132 For more, see http://sabnet.com.br/revista/artigos/RAS_20/1686-2043-1-PB.pdf .
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Dr. Alexandre Guida Navarro of the Federal University of Maranhão (UFMA),
who played a good role as the only Mayanist to clarify something in the mainstream media.
A2.2 - The broader Brazilian panorama in brief reviews
Until 2006, when the CMAIA Project was created, the large Brazilian public
had no access, especially on the internet, to Portuguese content about the
Mayan calendar, just about the peace calendar. Before 2006, and more
still after that, other authors publishing works that won
popularity, but also helped to disseminate ideas that
We consider it wrong. We will look at two popular works from the 1990s.
A2.2.1 - “Mayan Calendar” by Diana of Assisi
- Nova Era Publisher, 1998.
Following the peace calendar, the author possibly pioneered the
Brazil trying to clarify differences between peace calendar
and Mayan calendar. However, to differentiate the calendar count from the
Mayan calendar, Diana apparently relied only on
Humbatz Men and Aluna Joy, who maintain the 260-day cycle count in the
same order proposed by Argüelles, modifying only the starting date of the
Ja'ab ' , also setting the New Year on a Gregorian Calendar date,
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in this case March 21st.
However, according to John Major Jenkins, Humbatz Men, who
supposedly belonging to the Itza tradition of the Yucatan, would have lost its count
to a large extent, and so chose to support Argüelles. Jenkins
seems to judge him as "acculturated". This is definitely big controversy the
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enough not to get in now, but it illustrates how much even
unconsciously, Diana's attempt at clarification turned out to be unsuccessful,
partial.
When speaking of the Mayan calendar as something necessarily tied to the
Gregorian calendar, Diana ignored the entire ancient Mesoamerican context and
serving as a reference for the calendar as it is used
in the new age scope , but not as an advisable work for real
interested in the Mayan calendar. Nevertheless, by relativizing the year
new, this book possibly opened a new horizon of contestation for
some entangled in Mayanism.
A2.2.2 - “2012 - The Mayan Prophecy”, by Alberto F. Beuttenmüller
- Ground Publisher, 1996
The author, journalist, and recognized art critic was, like so many other
lesser known people, deceived by the peace calendar. Taking it
As a reference, Alberto involuntarily contributed to the dissemination of
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various ideas that fit the Algerian thought as if these

constituted a Mayan imaginary, which allows us to place this book alongside
that of Diana, on the roll of Mayanism.
Presented as a novel or a work of fiction, it is eventually
considered as a work strongly influenced by the famous book
entitled "Celestial Prophecy." However, the boundary between fiction and reality is
slight or even non-existent for many readers who have taken the book as
a good reference about the Maya, believing in the author's authority
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as a Mayan researcher, which was also published and reinforced in the
dissemination of the book.
The author, who gained some good followers in the age of social networks
joined the CMAIA Project in 2006, thanks to the emergence of this
with the independent publication of the Mayan calendar, which was then incorporated
in an expanded CD-ROM version of my
second edition of the book (2007), which in practice became a new book,
replacing "maya" with "maya" in the title and supposed calendar of peace
by Mayan calendar on the content.
However, we believe that the content review was not satisfactory in the
sense of removing the Algerian influences from the book. The speech of
peace calendar against the Gregorian calendar for example that had been
published in the first edition, was kept in the second in a way in the
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weird minimum. The discourse structure being the same, it started to refer to
(or look like) a natives' critique of the peace calendar:
“We have to tune into the Tzolkin through the thirteen numbers and the
twenty sacred signs, that is, in the frequency 13:20, abandoning the false ones
Mayan calendars out there besides the Gregorian. ” 133 We note that
even prejudice against the Gregorian calendar, typical of the peace calendar, was
sustained.
In addition, the so-called “Codex K”, which was the center of the plot of
fiction in the first edition was retained. The problem with this is that such a codex does not
is known to the Mayanists, but it exists with adherents of the
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peace. For all intents and purposes, it is a modern text that contains a
galactic message signed by Pacal Votan and clearly carrying
Arguellian language. 134
We could go further to establish a more detailed study.
deep in the book but we believe the examples cited are sufficient
to base our opinion on this brief review. The book, even after its
recent revisions failed to disengage itself from the influences of the
peace and is still considered a benchmark for
Mayanism.
However, Alberto has always supported the CMAIA Project and continued
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publicizing the website www.calendariosagrado.org in the third edition of his book,
which no longer had the CD-ROM, and therefore deserves recognition for its
efforts to share clarifications and knowledge.
133 Beuttenmüller, 2008: 102.

134 See http://www.pathinhosdeluz.org/a-226.htm .
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Appendix 3
Peace Calendar and Electronic Music in Brazil
By Thiago Cavalcanti
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A3.1 - Spatial Character and Origin of Relationship
The peace calendar is also present in the so-called “scene” of the
electronic music especially at events that are known as
festivals, which usually last days and, besides music, also offer
activities focused on cultural and spiritual aspects. Normally
carried out in isolated and paradisiacal places, are in line with neo-
hippies that go in the opposite direction of urban chaos, also attracting many
followers of the peace calendar.
In addition, it is worth mentioning that several electronic music DJs in the
Brazil and abroad, are inspired by the Mayanism, especially the Algerian,
most of the time thanks to the electronic music events themselves. Such
artists sometimes end up naming themselves, their CDs and their songs
with names motivated by the Argüellian influence and its use of the categories
native speakers out of context. 135
This is no accident, especially if we consider that Argüelles
treated the raves , and specifically the Earthdance festival , as spaces that
serve to expand your movement by changing the calendar,
135Not all, of course, are necessarily influenced by the peace calendar, but it seems
the case of the majority.
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implanting the identity 136 from the calendar of peace in the lives of those
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young. 137
It is not in our immediate interest to deepen the relationship of Argüelles
With the world of electronic music, which was certainly close, a
brief account of our experience as researchers inserted in the
Brazilian electronic music festivals.
A3.2 - Electronic Music Festivals in Brazil
We entered this field in 2007, when we were invited to
attend the Samsara Festival, and since then we have been attending this kind of
clarify the peace calendar and thus reduce the
misinformation propagated by this means.
The greatest exponent of the relationship between the peace calendar and music
Electronics in Brazil is the Festival Fora do Tempo, one of the Brazilian festivals
most important and which, at the end of the last decade, emerged as the festival
mainstream closer to the ideals of good vibes. Until 2008, this festival
spread the idea that it celebrated the “Mayan New Year”; it was this year that
we step in to alert part of the organizing committee about the
importance of undoing this mistake and clarifying disinformation.
According to one of the organizers, the lack of information had led them to
peace calendar, and in fact the initial intention was to make a festival for
honor the Mayan culture.
In this case, identity is attributed by the day each was born or, under the terms of
136
peace calendar, the "galactic signature".

137 ARGÜELLES, 2002: 147.
150
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In accordance with this speech, they gave us space, funding and support
to hold lectures and warnings that the peace calendar is not the
Mayan calendar and therefore July 26 does not correspond to the “new year
Mayan ”; done this in 2008 the following year set aside another important
conquest: in brief texts published in the official fanzine of the Festival Fora do
Over time, we were able to shed some light on the differences between
Mayan peace and calendar, reaching a larger audience than the small
audience that lectures and related events usually have at festivals. Until where
We have news, 2009 was the last edition of the Festival Fora de Tempo.
Lack of information in this environment is still a problem, and many people
that are part of the electronic music scene believe to this day that
Peace calendar and Mayan calendar are the same thing. Already in 2010, we took
another festival, called the “Mayan New Year Festival”, which,
just like Fora do Tempo, it promised to celebrate the “Mayan New Year”. After
contacting one of the organizers, he welcomed us and,
just as he had done the Festival Out of Time earlier, recognized his
mistake and left the doors open for me inviting me to participate in the
clarification and assist in the conception of the festival itself.
He promised for 2012 a festival that really honors the name
chosen. However, as opposed to the Festival Out of Time, all this
seems to have stayed in the promise. Without receiving any formal invitation or
same disclosure, we do not know the fate that such festival had.
Our presence at these and other festivals has always been seen with
distrust because the peace calendar is rooted in this universe and
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many of his followers are regulars of raves and festivals
of electronic music. The academic and critical approach to the issue in a
environment historically prone to mysticism has generated tensions and dissatisfaction
to us and our employees who attend them
events by organizers including. We are seen as a threat
hegemony of the peace calendar in that space that, as Argüelles had already
10 years ago serves to co-opt more followers into the calendar of the
peace.
Until we wrote this appendix, we worked, identified and (badly)
officially funded as “artists” at seven electronic music festivals
Brazilians, all of the great circuit and international in character. Nevertheless, in
most of the time we had to offer our services, unlike the first
time at the Samsara Festival.
This demonstrates the amateurism of festival producers, who do not
value both culture and discourse tends to say and in our case
simply ignore the issues of the Mayan calendar and deal with it
as less important, neglecting the clarification so that such
events are still likely to welcome followers of the peace calendar that follow
volunteer to talk about the Mayan calendar when they are actually treating the
peace calendar as if it were Mayan.
Between December 27, 2012 and January 3, 2013, I will be at Aho
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Festival giving my most mature contribution to date in a festival,
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clarifying a number of things contained in this book and also the many that
did not enter in time. 138
Hopefully, the criticisms exposed here can serve to the discussions
about a restart, a new way for the festivals in Brazil with regard to
refers to its relationship with the Maya, which historically is misrepresentation in the name
of the peace calendar spread.
A3.3 - From ethnographic experience
I allow myself here to share with stakeholders a little of my
field experience about raves , especially about electronic music and
misrepresentation of Mayan culture ... I've worked at various music festivals
electronics, so I "ethnographed" quite a lot of things - they were seven of the biggest
Brazilian festivals, from 2007 until today. It seems that the anthropologist whose thesis was
presented with a critical discourse of one known to the use of identity
indigenous people in these events traced many paths similar to mine,
I hope you have accessed these backstages of the organization as well. 139 She speaks,
even little about the peace calendar.
Most do not even know how to differentiate rave festival . Festival lasts several
days, in paradisiacal places isolated from the urban centers, and there is room for
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culture, syncretisms, parallel experiences (an eternal rite of passage while
lasts indeed!). That's why I worked with Mayan culture in these events, being
hired - thanks to the networks - by the organization. The misrepresentation of the calendar
Mayan and the 2012 cycle we see today widespread has roots in music
138 More information about the event at www.ahofestival.art.br .

139 Available at http://www.eses.usp.br/eses/disponiveis/8/8134/tde-20082012-102051 .
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ALSO - and this is directly related to entheogens and the
LSD.
This very common Mayan and 2012 imagery is reproduced in
electronic music events freely ... The problem is that much more today
Rave people go to festivals - and many raves sell themselves as festivals. What's up
it is difficult to differentiate so much; the staff rave does what he wants, all dirty
same. Beautiful virgin beaches you'll never know have been raped
for that rage of drug escape that Hobsbawm was already talking about ... 140
But it is not possible to speak only of the imaginary: there are big festivals that
yes they bring local indigenous people, as it was in the interior of Bahia, on a beach
in Caraiva (Trancoso region). Only little percentage
part of the public comes to see this, talk even less with the indigenous people. IS
possible an alterity relationship of any kind in that space; many and
universal mirrors of difference. Of course, deep down, these events tend to
be a huge exploitation of capital (no one who is not a pop of the
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electronic music will earn more than a few bucks to be an "artist", my
95% of the contractors in that space), then the interests for
behind the indigenous presence at first would necessarily be scrotums, something
used as a speech to try to maintain the spiritual opening facade that
events try to sell but that has distanced itself from the reality of the public as
I highlighted in the previous paragraph.
140 In "The Poor Workers," Hobsbawm examines how alcoholism (drugs) and
religious and apocalyptic ideologies become escapes from the oppressive reality of the worker.
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If we are going to analyze music, many of the musicians ( DJs / producers) that
playing at these events are known to have indigenous influence and
use snippets of indigenous music, drums and everything else in their mixes.
Just to summarize what this field is for a calendar expert
like me: there has proliferated the interpretation of a new age calendar , which
misrepresented the order of the Mayan calendar and became a sect that appropriated
of Mayan identity.
I follow the sequence of days whose basis is ethnological and archaeological,
so I occupied this space early on to report, based on math
calendárica, this calendar that even today many of the raves call Mayan,
approaching syncretism with a host of other things to the detriment
of the native categories of calendar thinking that I'm so
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familiar with those of the imaginary of the so-called new

age where foreigners and Brazilian magic or ritually mind
turn into "galactic Maya".
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Appendix 4
Oxlajuj B'aq'tun , One Perspective

old construction with intact cements
By Ajq'ij Apab'yan Tew 141
An ancient building with intact floors and facade
collapsed. I think, now I use this analogy, in an archaeologist who, having

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explorations, have found some sueltas piedras and some other piedras,
debating the first, with the best order and a possible, perhaps predisposed,
sense. This archaeologist - casi cualquier archaeologist -, will enter deep
curiosity. Quizá, from good to primeras, quizá, a la brava, will try to do el
first studio, first primer, first report. Go up to the red el primer
video. What is he thinking about him, when he finds out that, actually,
Is the rubble a primordial order?
Jump between possibilities. What happens to you, in the hypothetical case before
described, if this archaeologist the archaeologist, also 'discover' that
descendants of the first builders 'aun' lived in the surroundings?
Sabrán them, them, something of the original purpose? Will you convene preguntarles?
What is the point of the question? Should you ask them all?
141Guardian of a family tradition of ajq'ijab ' from Nawalja', whose heritage I could enjoy
for a few moments when I was in Guatemala with his brave apprentice, Ajkaj Warchaj,
grandson of his master and to whom today Apab'yan Tew returns his scientific knowledge. Went
welcomed and sheltered within that family, to which I am grateful to have received me in Guatemala
and left me so much to reflect on the science of contemporary Mayan otherness.
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No, you can't know how much the asevera el 'discoverer primer' thinks.
It could be cualquier cosa, better not to ask again. You're not
case.
What do we think, what do we know, in our Mayaib 'winaq legacy of
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our abuelos?
Do we know that we are the only thing we can reconnect with
ha dich we are?
We know collectively, the truth, the meaning of the acts and
thoughts of our abuelos?
No, not really, we're very divided. Wanted some puedan give
some respuestas, quizá también, some sepan muchas respuestas pero in the
I want to speak. Quizá, so many others, ni siquiera are interested in all kinds of
legacy of deep antiquity. Quizá, why not ?, some well lo sepan
all.
No, no point is needed to found the foundation of the new
meanings, constant meanings or relayed, ancient feelings, of a
consequent purpose. Are you a Mayaib 'winaq ? Siempre hemos
been. We really need Oxlajuj B'aq'tun to cover a new cloud.
identity flame? Also, in fractions, we could think and
to think and lie about any cosa, isn't that so?
Ya, muchas questions.
Constant other, unite in our nuestra. Occidental Orb Researchers han
considered, on the basis of his inquiries, of various kinds and methodologies,
that the use of the wide cuenta is a mutant medication there are; they, they,
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says that because of the decryption of the inscriptions we know
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something from her. I think that is not correct. Cierto Your work is not so
At least, it is not time to be ignored. Tiene is his own tradition.
The facade is fallen, if you can, you will want to rehacer. The next few
reconstruction processes, if by chance they will want it there. Others, in other
perspective, perhaps it wanted to be like this one. One and the other, one and the other
Other will argue for possibilities. In the end, a decision or a series of
decisions, will be made in virtue of certain needs of exposition. In un
In this case, the cements are not visible, those cements that resisted,
If you don't want to see more, just admire a façade of artifice,
So, if you take the inaugural photo. In the other case, only perhaps it will be determined
which is so constant and how much, stone upon stone, will be able to resist new
rights, capacities and possibilities.
I withdraw in consideration to so much question. Nosotros, Mayaib 'winaq ,
what exposure do we want from ourselves ?, do we want an artifice ?, will we know
how to rebuild our cement ?, what will we decide ya?
The word of our other abuelas and abuelos is a cement that has
resisted the previous ones, and now must resist the thrust of considerations,
Interests and utilities help us. The 'cuenta largo ', by Oxlajuj B'aq'tun , in
That's the exception.
Every Ajq'ij , every Maya spiritual guide, can understand that
tales, rescued from the resistance of the piedra alolvido, son as a letter
Muerta, but also, all Ajq'ij knows that the contents in the son only them and y
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Page 160
that the discussion of time may make sense again. That's science Maya,
Our fortress. We are the herederos.
Quizá, abusing an intonces, maybe, in the other since here, in there
stone over stone that resisted, we could now decide, that only this is the lecture and
The western locus has made us think that Oxlajuj B'aq'tun is
ya sin context y sin utilidad. If we have been compelled to think distinctly,
among us, fragments of a present passive, have contributed to accept it
y, aún a scribirlo. I say aside:
All Ajq'ij , element of resistance and persistence, so it is a
small node in an interrelation of possibilities, you know, but all in all
as it is said, that the sense of time continued between us. Fall en
nosotros la reconstruction. We are the herders of another science, our science,
our tradition.
We are the herederos.
Nothing, Nadie can snatch us what we want to be since an ord
primordial.
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Appendix 5
Oxlajuj B'aq'tun , Perspective of an ancient

construction with the foundation intact
By Ajq'ij Apab'yan Tew (translation by Ak'el Weddle)
Consider an ancient construction with an intact foundation and collapsed
facade. Continuing with this analogy, consider an archaeologist who, exploring,
has found some loose and scattered stones and other stones beneath the first,
with some order to them, and possibly a planned purpose. That archaeologist,
and indeed any archaeologist viewing those stones, will enter a deep curiosity.
Perhaps with a stroke of insight, perhaps with slow hard effort, they will try to
make an initial study, a first report. What is he or she thinking when it is
discovered that indeed there, under rubble, is there an underlying order?
Different possibilities come to mind. What if in the hypothetical case
described above, the archaeologist also 'discovers' that the descendants of the
original builders are still living nearby? Might they know something of the
original purpose? Will we ask them? What or should we ask? Shoulder we
be asking at all?
No, it cannot be known what the 'original' discoverer thinks. It could be
anything It is better to not ask again. It is not our case.
What do we think, what do we know, we mayan people, of the legacy of
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our ancestors?
Do we know who we are or do we only recognize what we have been told
we are?
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Do we know collectively, truly, the meaning of the acts and thoughts of
our ancestors?
No, I believe. We are divided. Perhaps some may provide some
answers, and perhaps also, some know things but do not wish to talk. Perhaps
many others are not even interested in every legacy from the depths of
antiquity. Perhaps, why not? A few know it all.
No, a great turning point or milestone is not needed to establish or justify
new meanings, constant and retold truths, and the ancient sense of things. In
any case, are we not Mayan people already? We have always been. Do we really
need an Oxlajuj B'aq'tun to ignore a new identity? Also we, divided as we are,
could think and affirm or think and mislead about anything, is that not so?
There are many questions.
There is another factor which is not ours. Researchers from the Western
world have considered, on the basis of their research, and different
methodologies, that use of the 'Long Count' is a measure dead for centuries.
They say that by virtue of the decipherment of the inscriptions we know
something of the count. I think they are right. Certainly, their work is not
unimportant, is no small thing, and cannot be ignored. It has its own tradition.
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The facade has fallen, and it can be desired to rethink things. Some follow
certain processes of reconstruction. Others, with another perspective, maybe
I want things to be left as they are. The two groups will argue with each other
about the possibilities. In the end, a decision or series of decisions will be made
in accordance with their needs. In one case, the foundations already will not be
visible, those foundations that endured, and perhaps they will not be seen
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anymore now, only an artificial facade to admire and take a picture of. In the
other case, just maybe, it will be determined that much is constant and steady,
and that so much, the stone on stone, will be able to resist new challenges and
new possibilities.
I again bring into consideration so many questions. For us, the Mayan
people, what exposure do we desire from ourselves? Do we want that which is
artificial? We know how to reconstruct our foundation? What will we
decide?
The Word of our ancestors, grandmothers and grandfathers, is a
foundation that has withstood many tests and must now resist the pull of
considerations, interests, and profits beyond our control. The 'Long Count', the
Oxlajuj B'aq'tun, is no exception.
Every Ajq'ij , all Maya Spiritual Guides, can understand that those counts,
rescued from oblivion by the enduring stone, are like dead writing, but also,
every Ajq'ij knows that the counts are not only counts, and that with the
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passage of time they can regain their meaning. That is Mayan science, the
strength we share. We are the heirs.
But perhaps, we from here, within the enduring foundation of stone upon
stone, could now say that it is only western lectures and this western craze that
has prompted us to think that the Oxlajuj B'aq'tun is already without context
and without meaning. They pushed us to think differently and, some among us,
themselves passive fragments in the present time, have contributed to accepting
it and have even written as much. However, I affirm:
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Every Ajq'ij , as an element of endurance and persistence, whether she or
he is working from a single point or as a not known interrelationship of
possibilities, knows, beyond all that has been said, that the sense of time is
continuous among and between us. Its reconstruction remains in us. We are the
heirs of another science, our science, and our tradition.
We are the heirs.
No one and nothing can snatch from us which we want to be from
the ancient and foundational order.
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Appendix 6
The 13 K'iche Numbers Today
By Ajq'ij Apab'yan Tew and Iván Canek Estrada Peña 142
Jun (1): The meaning of this number within the calendar context is
encompassed in the concept of majb'al re , it decides , the beginning the beginning, the first
paso, something that springs up.
Kieb ' (2): The concepts that this numeral encompasses are from yanalik, tanalik : what
it goes backwards, what is temporarily suspended.
Oxib ' (3): Kak'iyarik uwach ; what multiplies, what branches, la
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Divergence.
Kajib ' (4): Chakalik ; something that is standing in four sostenes, what is firm,
I do, stable, good, lack of dynamics.
Job ' (5): Ya Xnimarik ; what is great albeit overflowing, what

also refer to the idea of rudeness.
Waqib ' (6): Pajab'al , something that stands in a balance; le nima ', le chuti' ; lo
large, small; u k'ux : su corazón of something; wa'lij saxij , stand up, erect.
Wuqub ' (7): ya xmiq'ik ; something that has been heated al punto en que hierve.
Effervescence. Lo latent of 'something'.
Wajxaqib ' (8): ya xpe' chik ; he who returns, something that will come back from his own
take care
B'elejeb ' (9): ya Xtewarik, ri tewal, tyojlab'em ; something that faced what pierde su
momentarily… the good that silences to gestate.
Lajuj (10): K'ulik, K'ulb'al ; join, meet, unite, punto en whence
converge the things.
Ju'lajuj (11): Jarem, joronem : to dissolve, to dilute, to disperse.
Kab'lajuj (12): sipanik : treat, gift, add., Hidden balance of things.
Oxlajuj (13): The nima'q taq : the bigger it, the bigger it accumulated. 143
Excerpt from Peña's work awarded at Palenque Table 2011, Ideas of the Cyclic Time in La
142
260 days between contemporary k'iche's , reviewed by Apab'yan Tew.
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(1) Jun : beginning, source

Wajxaqib ' : restart, return (8)
(2) Keb : retraction, calculation
B'elejeb : cooling, gestation (9)
(3) Oxib : divergence, open road
Lajuj : convergence, focus (10)
(4) Kajib ' : stable , firm
Ju'lajuj : dispersion, spreading. (11)
(5) Job ' : overthrow, roughness
Kab'lajuj : gift, hidden balance (12)
(6) Wakib ' : corazón, balanza

Oxlajuj : Big is the accumulated, as they are sometimes. (13)
(7) Wuqub ' : effervescent, boiled, latent…
143Road Note: This model es una compilation of existing ideas en la cultura K'iche ' , el
It provides you with the accommodation and design of the model.
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Appendix 7
For a Mayan (and Indian) Anthropology
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alongside the original peoples
By Thiago Cavalcanti 144
This post marks the beginning of an anthropological concern
and most effective Indianist in this virtual space, always seeking to undo
we who hold the understanding.
A save for all friends on this day 13 B'atz (13-Monkey)
Mayan ritual calendar, equivalent to 10/13/2012 and representing the thread of
ideas that will unite us and untie the old knots of difference and
selfish conflicts.
As some readers know, my research goes so far toward
archaeological as well as anthropological and ethnological Mesoamerican side,
especially Mayan, for some years now. I fought in recent years the currents
New Age in Brazil, which represent a commodification and misrepresentation of the
Mayan cultural heritage in favor of political and religious ideologies such as the
case of dreamspell (peace synchronizer in Brazil). Today, inside the gym, I
position politically within the area of anthropology, breaking with the
center-right colonialist tradition of this discipline even today
markedly Eurocentric called anthropology.
Adapted from http://calendariosagrado.org/blog/antropologia-maianista-indigenista-

144
Mayan-Mesoamerican peoples .
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Because of the problems we face in today's world, I leave

for you a seed for those who want to reflect a little about the
Guatemalan social history and the strong and combative indigenous insertion,
in this case Guatemalan essentially Mayan (22 ethnicities), plus Xinka
and Garifuna.
Recently, incidentally, the Garifunas suffer from a coup attempt:
the state of Honduras literally wants to privatize three cities, impacting the
right to autonomy Garifuna! 145
The issue that motivated the brief text, however, is really Guatemala,
because this is where we can better understand the fragmented and diverse movement
Mayan, who survived culturally more effectively there. Below
I make some comments that help to complement the interview. 146
Especially the last century marked a series of massacres in the
Guatemalan State and capital, as was the case with the
with the different forms of resistance in so many other places in america
Latin (including Brazil).
The notorious Monsanto, for example, commits ecological and cultural crime.
of (im) planting transgenic corn there. Ground corn and water are, in worldview
Mayan (see Popol Wuj ), the ingredients with which the first bodies
humans were molded into their origin. Symbolically, in a sense of
ritual value, transgenic maize can also be seen as a kind of
“Human cloning”, which is still a huge taboo in the globalized world. But
almost nobody likes to talk about it in the world, and in Brazil
145 See www.guardian.co.uk/world/2012/sep/06/honduras-new-city-laws-investors .
168
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Page 169
want to paint themselves left say we need to fight Monsanto
while delivering this “combat” to the gradual idea of the “historical process” that
at the bottom depends on mobilizing the base to press harder and harder
through the alienation of capital.
Moreover, and here returning to Guatemala, there is the “bourgeoisie
constituting a supposed indigenous “elite” of
Eurocentric influence ends up being ideologically co-opted by both the
new age "wave" as for capital that comes hand in hand with desire
appropriation of Mayan heritage by the state with the obvious
mercantile and tourist purposes of the worst kind. Not by chance what the world has is
a series of mismatched information about what is Mayan (starting with the
repeated gaffe, the Mexican “sun stone” described as the “Mayan calendar”), and
there are many ideological mixtures that misrepresent Mayan identity in the name
political and economic insertion of the bourgeoisie and the state with their identities
manufactured nationals that are established as “Mayan” with diplomacy and
international relations that pave the way for media manipulation
sold around the globe reproduce the clichés.
Brief Addendum: This reminds us that the very media of the Brazilian cliche,
ironically known as the "globe", it really made no great effort
of clarification about the Mayans and 2012 until today. On the other hand, it created a
sensational program: "How to enjoy the end of the world". Nothing could
be more pathetic than that. I mean there is: the media say that "the date 21 of
146 Interview available at http://www.rebelion.org/noticia.php?id=62887 .
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December 2012 is at Tortuguero Monument 6 ", as if the Mayans of the
classic period knew what "December 21" is.
This political situation between the Guatemalan State and the movement
Mayan arrived - astonished - to grant a "title" to the former president
of Guatemala (Alvaro Colom), officially a species of
“Mayan ancestral recognition” to the ruler of the oppressive state. It is
“Blessing” was given by a leader, the “Mayan” closest to the government of
Guatemala, which generates much controversy to this day. The on-site interview
Rebelion.ORG is from this era. The federal government logo always bore the
name of Alvaro Colom in the Mayan calendar publications that the government
helped finance and that weren't necessarily always
reliable references.
There is greater emphasis both in the case of cultural continuity of
calendars and political influence on the part of two Mayan ethnic groups, the
K'iche ' and Kaqchikel , which occupied the most urban spaces and established
more; This is why some individuals of these ethnic groups
build the indigenous bourgeoisie around the capital, selling Mayan consultations to
any tourist who shows up. There is an attempt to impose
certain calendar uses and rituals that are of one or a few ethnicities
to be “MAIA” in a sense of ethnic unity that never existed
in Mayan history since antiquity. They managed to implant in other ethnicities

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his desire to unify the dangerously approaching Mayan identity
may further demobilize the Mayan resistance.
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The 2012 cycle is a theory, and therefore its take as a 'fact'
it is a fallacy that this bourgeoisie and the state bought from academics
and managed to embed in the base of the indigenous and indigenist movement
the proletariat and the peasantry, a few decades ago the feeling of
“Mayan renaissance” exists and is strong. This breaks with the Catholic syncretism that
in force since the Spanish invasion and goes through the time of the military dictatorship and
civil war where most of the dead were Mayan. On the other hand, this resistance
cultural base is stifled. It is not the end of the world, nor the Mayan calendar,
only from a cycle that was rescued by a group of academics (and there are
new age influence groups as well) and for that reason it is not a count
(as we say, calendar correlation) unanimous - there are dozens of
different academic theories to mark the four hundred "2012" cycle
years backwards or forwards.
We are facing a cycle that is choice and political imposition. AND
of the invention of new traditions by an institutionalized religion and
supported by the state, which tries to make the ceremonies of the various
Mayan ethnicities. This is opposite to the free way of what they call spirituality.
(which is not defined by them as a religion) that deviates from Catholicism and
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helps maintain various rituals and their languages while preserving the many rich
categories of native ritual and political thought.
Neoliberal policies sell the idea that the Maya have never been so
free and so well endowed with intercultural education policies, but the Mayans
They no longer believe these speeches. The truth is that Mayan education and
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Guatemala, as in almost all countries, depends on
community will, as it will not actually materialize with state support.
A few days ago Guatemalan repressive forces killed seven
Mayans in a big rally… 147 I think combative social scientists
Brazil would like to hear from these reports for indigenous autonomy to see
if we come to discuss some of this here too, the indigenous situation in the
Brazil and Latin America! All support for the Guarani-Kaiowá 148 demands and
all other ethnicities!
In this book are just some of the serious issues that are not usually
come to us and that are essential to understand the Maya themselves
(and many other indigenous people) these days. As I have done field there, these
are important denunciations even for presenting the field and "facts" and "problems"
from the Mayans these days to the greatest number of people.
I hope you can take this debate further to
interested people, passing on this message.
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Returning to the Mayan calendar, I say goodbye to everyone.
that day Oxlajuj B'atz (13-Monkey / 13-Wire) of the ritual cycle, the thread of ideas that
will unite us and untie the old knots of difference, selfish conflicts
and forged hierarchies of power (from the family to the
oppressors) so that we can enjoy the thirteen years of the new Way,
which begins tomorrow, in the name of an autonomous, conscious and
whose ideas are always in a relationship of effective direct democracy,
147
See http://globalvoicesonline.org/2012/10/05/guatemala-7-indigenous-protesters-killed-
in-totonicapan / .
148 To enter into discussions on this fight in Brazil, visit www.cimi.org.br .
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in debates that don't seek to tangle the threads in knots that just bind. The
we got embarrassed from international politics to smaller municipalities, not
we need to tangle them in our lives.
Day for free thinkers, production artists, rational resistance
which does not impose itself on monkeys and nature as capital wants; on the contrary,
monkeys are symbols of the origin of culture, as we see in Popol Wuj with Jun
B'atz and Jun Chuwen (both 1-Monkey), but they eventually got entangled with
their younger brothers and therefore losing their social places in culture
human
Hugs,
Thiago Cavalcanti
tcavalcanti@id.uff.br
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Appendix 8
Table to convert dates for Tzolk'in
By Luís "Alektryon" Gonçalves (adapted by Thiago Cavalcanti)
MATH CONVERSION PROCEDURE:
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Sum the numbers equivalent to the century, year and month of the Gregorian date.
intended to be converted to Tzolk'in using Tables I, II and III. After,
add the day. If the month is January or February, consider whether the year is
leap. A year is leap if it is divisible by 4, and when it ends with two
zeros must also be divisible by 400. Example: 1600 is leap, 1800 is not.
If it is leap and the desired month is January or February, the value
calculated shall be that marked with the sign (B) in table III.
If the number is greater than 260, subtract this value until you get a value
between 1 and 260 and see which of the 260 days is the date in the table with the 260
Tzolk'in days .
TABLE I
CENTURY VALUE
1600 (1600-1699) 148
1700 (1700-1799) 12
1800 (1800-1899) 136
1900 (1900-1999) 0
2000 (2000-2099) 125
2100 (2100-2199) 249
2200 (2200-2299) 113
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TABLE II
YEAR VALUE YEAR VALUE YEAR VALUE YEAR VALUE
00 237 25 8th 50 39 75 70
01 82 26 113 51 144 76 176
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02 187 27 218 52 250 77 21

03 32 28 64 53 95 78 126
04 138 29 169 54 200 79 231
05 243 30 14th 55 45 80 77
06 88 31 119 56 151 81 182
07 193 32 225 57 256 82 27
08 39 33 70 58 101 83 132
09 144 34 175 59 206 84 238
10 249 35 20 60 52 85 83
11 94 36 126 61 157 86 188
12 200 37 231 62 2 87 33
13 45 38 76 63 107 88 139
14th 150 39 181 64 213 89 244
15 255 40 27 65 58 90 89
16 101 41 132 66 163 91 194
17 206 42 237 67 8th 92 40
18 51 43 82 68 114 93 145
19 156 44 188 69 219 94 250
20 2 45 33 70 64 95 95
21 46 46 138 71 169 96 201
22 107 47 243 72 15 97 46
23 212 48 89 73 120 98 151
24 163 49 194 74 225 99 256
TABLE III
MONTH VALUE MONTH VALUE MONTH VALUE
01 - January 0 (A) May 5th 120 09 - September 243
-1 (B)
02 -February 31 (A) 06 - June 151 10th - October 13
30 (B)
03 - March 59 07 - July 181 11th - November 44
176
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The 260 days of Tzolk'in
Day 1 Day 27 Day 53 Day 79 Day 105 Day 131 Day 157 Day 183 Day 209 Day 235
1 Imix 1 Manik ' 1 B'en 1 Kawak 1 Chikchan 1 Chwen 1 Kab'an 1 Akb'al 1 Muluk 1 Men
2 Ik ' 2 Lamat 2x 2 Ajaw 2 Kimi 2 Eb ' 2 Etz'nab ' 2 K'an 2 ok 2 Kib '
3 Akb'al 3 Muluk 3 Men 3 Imix 3 Manik ' 3 B'en 3 Kawak 3 Chikchan 3 Chwen 3 Kab'an
Day 4 30th Day 56 Day 82 Day 108 Day 134 Day 160 Day 186 Day 212 Day 238
4 K'an 4 ok 4 Kib ' 4 Ik ' 4 Lamat 4 Ix 4 Ajaw 4 Kimi 4 Eb ' 4 Etz'nab '
Day 5 31st Day 57 Day 83 Day 109 Day 135 Day 161 Day 187 Day 213 Day 239
5 Chikchan 5 Chwen 5 Kab'an 5 Akb'al 5 Muluk 5 Men 5 Imix 5 Manik ' 5 B'en 5 Kawak
6th Day 32 Day 58 Day 84 Day 110 Day 136 Day 162 Day 188 Day 214 Day 240
6 Kimi 6 Eb ' 6 Etz'nab ' 6 K'an 6 Ok 6 Kib ' 6 Ik ' 6 Lamat 6 Ix 6 Ajaw
7 Manik ' 7 B'en 7 Kawak 7 Chikchan 7 Chwen 7 Kab'an 7 Akb'al 7 Muluk 7 men 7 Imix
8 Lamat 8x 8 Ajaw 8 Kimi 8 Eb ' 8 Etz'nab ' 8 K'an 8 Ok 8 Kib ' 8 Ik '
9 Muluk 9 Men 9 Imix 9 Manik ' 9 B'en 9 Kawak 9 Chikchan 9 Chwen 9 Kab'an 9 Akb'al
10th day Day 36 Day 62 Day 88 Day 114 Day 140 Day 166 Day 192 Day 218 244th
10 Ok 10 Kib ' 10 Ik ' 10 Lamat 10x 10 Ajaw 10 Kimi 10 Eb ' 10 Etz'nab ' 10 K'an
11 Chwen 11 Kab'an 11 Akb'al 11 Muluk 11 Men 11 Imix 11 Manik ' 11 B'en 11 Kawak 11 Chikchan
12 Eb ' 12 Etz'nab ' 12 K'an 12 Ok 12 Kib ' 12 Ik ' 12 Lamat 12 Ix 12 Ajaw 12 Kimi
13 B'en 13 Kawak 13Chikchan 13 Chwen 13 Kab'an 13 Akb'al 13 Muluk 13 Men 13 Imix 13 Manik '
Day 14 40th Day 66 Day 92 Day 118 Day 144 Day 170 Day 196 Day 222 Day 248
1x 1 Ajaw 1 Kimi 1 Eb ' 1 Etz'nab ' 1 K'an 1 ok 1 Kib ' 1 Ik ' 1 Lamat
2 Men 2 Imix 2 Manik ' 2 B'en 2 Kawak 2 Chikchan 2 Chwen 2 Kab'an 2 Akb'al 2 Muluk
3 Kib ' 3 Ik ' 3 Lamat 3x 3 Ajaw 3 Kimi 3 Eb ' 3 Etz'nab ' 3 K'an 3 ok
4 Kab'an 4 Akb'al 4 Muluk 4 Men 4 Imix 4 Manik ' 4 B'en 4 Kawak 4 Chikchan 4 Chwen
5 Etz'nab ' 5 K'an 5 ok 5 Kib ' 5 Ik ' 5 Lamat 5 Ix 5 Ajaw 5 Kimi 5 Eb '
19th day Day 45 Day 71 Day 97 Day 123 Day 149 Day 175 Day 201 Day 227 Day 253
6 Kawak 6 Chikchan 6 Chwen 6 Kab'an 6 Akb'al 6 Muluk 6 Men 6 Imix 6 Manik ' 6 B'en
20th day Day 46 Day 72 Day 98 Day 124 Day 150 Day 176 Day 202 Day 228 Day 254
7 Ajaw 7 Kimi 7 Eb ' 7 Etz'nab ' 7 K'an 7 Ok 7 Kib ' 7 Ik ' 7 Lamat 7x
8 Imix 8 Manik ' 8 B'en 8 Kawak 8 Chikchan 8 Chwen 8 Kab'an 8 Akb'al 8 Muluk 8 Men
9 Ik ' 9 Lamat 9 Ix 9 Ajaw 9 Kimi 9 Eb ' 9 Etz'nab ' 9 K'an 9 Ok 9 Kib '
10 Akb'al 10 Muluk 10 Men 10 Imix 10 Manik ' 10 B'en 10 Kawak 10 Chikchan 10 Chwen 10 Kab'an
11 K'an 11 Ok 11 Kib ' 11 Ik ' 11 Lamat 11 Ix 11 Ajaw 11 Kimi 11 Eb ' 11 Etz'nab '
12 Chikchan 12 Chwen 12 Kab'an 12 Akb'al 12 Muluk 12 Men 12 Imix 12 Manik ' 12 B'en 12 Kawak
13 Kimi 13 Eb ' 13 Etz'nab ' 13 K'an 13 Ok 13 Kib ' 13 Ik ' 13 Lamat 13 Ix 13 Ajaw
177
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178
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Research, 1991.
181
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ABOUT THE AUTHOR
8/21/2019 Untitled
Thiago in the center of the ball game field in Mixco Viejo, Guatemala.
Thiago José Bezerra Cavalcanti is from Niterói / RJ, the city of Araribóia,
whose indigenous identity still speaks loudly in his name. Since the beginning of 2011
is an undergraduate student in Social Sciences and Anthropology at University
Federal Fluminense, with which he already had a deep relationship. Thiago has been doing
a work still unknown by most of his colleagues since 2001, which
by its own choice is not vaunted, as it is considered apart in that
that tries new avenues of autonomy since before graduation,
thoroughly researching issues not yet observed in your institution or in the
Brazil. In the last two years, you've been to at least a dozen events
academics in Brazil presenting their research on the Maya, writing
essays and articles that, unfortunately, are far from having the dialogue space that
such questions would merit on the eve of 2012. Just as Linda says
Schele, Thiago has an edgewalker spirit , the one who makes his way
between the borders, breaking the supposed academic boundaries of the disciplines in
name of deeper understandings of what one chooses to study.
Thiago is in the field for an anthropology based on education
even for many teachers who relativize in defense of the
Eurocentric scientism.
182
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PRODUCTION
INDEPENDENT
AND OPEN
Brazil, 2012.
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Calendario Maya Nueva Era

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MAY CALENDAR, 2012 AND NEW ERA

THIAGO JOSÉ BEZERRA CAVALCANTI

Copyleft 2012 Thiago José Bezerra Cavalcanti

Textual work under Creative Commons license

Editorial production and review :

CIP - CATALOGING IN PUBLICATION

C376c Cavalcanti, Thiago Jose Bezerra

1. Maya - History 2. Indians - Latin America - History 3.

Catalog form prepared by Librarian Laura do Canto

Summary ................................................. .................................................. ....................... 7

PART 0 - Majuk'utaj ............................................ .................................................. 11

Thanks ................................................. .................................................. ....... 13

Preface ................................................. .................................................. ...................... 15

Chapter 0 - Introduction .............................................. ........................................... 21

0.1 - Basic Information .............................................. ................................... 21

0.2 - Mesoamerican Heritage .............................................. ........................... 23

0.3 - Mayan sources .............................................. ................................................ 25

PART 1 - MAY CALENDAR ............................................. ............................ 27

Chapter 1 - Mayan Mathematics ............................................. ..................................... 29

1.1 - Mathematics, writing and history: the institution of ethnoscience ............... 29

1.2 - Basis, representation and numerical organization ............................... 34

1.3 - Gods-digits ............................................. ......................................... 36

Chapter 2 - Calendaring System ............................................. ................................. 39

2.1 - Initial Series .............................................. .................................................. 39

2.1.1 - Choltun ............................................. ............................................. 40

2.1.2 - Tzolk'in ........................................... .................................................. 45

2.1.3 - Ja'ab ' .......................................... .................................................. ....... 47

2.1.4 - Junab ' ............................................ .................................................. ... 55

2.2 - Supplementary or complementary series ............................................ ......... 58

2.2.1 - Night Lords or B'olon ti k'u ............................... .............. 59

2.2.2 - Lunar Series ............................................ ............................................ 63

2.2.3 - Cycle of 819 days .......................................... .................................... 64

2.2.4 - 7 Day Cycle .......................................... ........................................ 66

Chapter 3 - Calendar of Symbols ............................................ ........................... 69

3.1 - More than a calendar ............................................ .............................. 69

3.2 - Meaning of glyphs ............................................. .................................. 70

3.2.1 - Imix ............................................. .................................................. ..... 71

3.2.2 - Ik ' ............................................ .................................................. ......... 73

3.2.3 - Akb'al ........................................... .................................................. .... 75

3.2.4 - K'an ........................................... .................................................. ....... 77

3.2.5 - Chikchan ............................................. ............................................ 79

3.2.6 - Kimi ............................................. .................................................. ..... 81

3.2.7 - Manik ' ............................................ .................................................. .. 83

3.2.8 - Lamat ............................................. .................................................. .. 84

3.2.9 - Muluk ............................................. .................................................. .. 86

3.2.10 - Ok ............................................. .................................................. ...... 88

3.2.11 - Chuwen ................................................. ............................................. 90

3.2.12 - Eb ' ............................................ .................................................. ...... 92

3.2.13 - B'en ........................................... .................................................. ..... 94

3.2.14 - Ix ............................................. .................................................. ....... 96

3.2.15 - Men ............................................. .................................................. 98

3.2.16 - Kib ' ............................................ .................................................. ... 100

3.2.17 - Kab'an ........................................... ............................................. 102

3.2.18 - Etz'nab ' .......................................... ................................................ 104

3.2.19 - Kawak ............................................. ................................................ 106

3.2.20 - Ajaw ............................................. .................................................. 108

PART 2 - 2012 CYCLE ............................................ .................................... 111

Chapter 4 - 13 Pik ............................................. .................................................. ..... 113

4.1 - Old records ............................................. ................................... 113

PART 3 - NEW ERA ............................................. ......................................... 127

5.1 - Mayanism - a “Mayan” ideology in the globalized world ....... 129

PART 4 - APPENDICES .............................................. ....................................... 137

Appendix 1 - CMAIA Project History ........................................... ................. 139