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Calendar used in pre-Columbian Mesoamerica

The Maya calendar is a system of calendars used in pre-Columbian Mesoamerica and in many modernistic communities in the Guatemalan highlands,^[ane] Veracruz, Oaxaca and Chiapas, United mexican states.^[2]

The essentials of the Maya agenda are based upon a organization which had been in mutual use throughout the region, dating back to at least the fifth century BC. It shares many aspects with calendars employed by other before Mesoamerican civilizations, such every bit the Zapotec and Olmec and contemporary or later ones such equally the Mixtec and Aztec calendars.^[three]

By the Maya mythological tradition, as documented in Colonial Yucatec accounts and reconstructed from Belatedly Archetype and Postclassic inscriptions, the deity Itzamna is frequently credited with bringing the knowledge of the calendrical system to the bequeathed Maya, along with writing in general and other foundational aspects of Mayan culture.^[four]

Overview [edit]

The Maya calendar consists of several cycles or counts of different lengths. The 260-twenty-four hour period count is known to scholars as the Tzolkin, or Tzolkʼin.^[5] The Tzolkin was combined with a 365-day vague solar year known as the Haabʼ to class a synchronized cycle lasting for 52 Haabʼ, chosen the Calendar Round. The Calendar Round is still in use past many groups in the Guatemalan highlands.^[6]

A different agenda was used to track longer periods of fourth dimension and for the inscription of calendar dates (i.e., identifying when one event occurred in relation to others). This is the Long Count. It is a count of days since a mythological starting-point.^[vii] According to the correlation between the Long Count and Western calendars accepted by the keen bulk of Maya researchers (known equally the Goodman-Martinez-Thompson, or GMT, correlation), this starting-indicate is equivalent to August 11, 3114 BC in the proleptic Gregorian agenda or September 6, in the Julian agenda (−3113 astronomical). The GMT correlation was chosen past John Eric Sydney Thompson in 1935 on the basis of earlier correlations by Joseph Goodman in 1905 (August 11), Juan Martínez Hernández in 1926 (August 12) and Thompson himself in 1927 (Baronial 13).^[8] By its linear nature, the Long Count was capable of being extended to refer to any date far into the past or futurity. This calendar involved the employ of a positional notation system, in which each position signified an increasing multiple of the number of days. The Maya numeral system was essentially vigesimal (i.e., base-20) and each unit of measurement of a given position represented xx times the unit of the position which preceded it. An important exception was made for the second-order place value, which instead represented 18 × 20, or 360 days, more closely approximating the solar year than would 20 × 20 = 400 days. The cycles of the Long Count are independent of the solar twelvemonth.

Many Maya Long Count inscriptions contain a supplementary series, which provides information on the lunar phase, number of the current lunation in a series of six and which of the nine Lords of the Night rules.

Less-prevalent or poorly understood cycles, combinations and calendar progressions were besides tracked. An 819-day Count is attested in a few inscriptions. Repeating sets of 9 days (meet below "Ix lords of the night")^[9] associated with different groups of deities, animals and other significant concepts are also known.

Tzolkʼin [edit]

The tzolkʼin (in mod Maya orthography; likewise commonly written tzolkin) is the name normally employed by Mayanist researchers for the Maya Sacred Circular or 260-twenty-four hour period agenda. The word tzolkʼin is a neologism coined in Yucatec Maya, to hateful "count of days" (Coe 1992). The diverse names of this calendar as used by precolumbian Maya people are still debated by scholars. The Aztec calendar equivalent was called Tōnalpōhualli, in the Nahuatl language.

The tzolkʼin agenda combines twenty 24-hour interval names with the thirteen day numbers to produce 260 unique days. Information technology is used to determine the fourth dimension of religious and ceremonial events and for divination. Each successive mean solar day is numbered from 1 up to 13 and so starting again at 1. Separately from this, every mean solar day is given a proper name in sequence from a listing of 20 mean solar day names:

Tzolkʼin calendar: named days and associated glyphs

Seq. Num. 1	Day Name ii	Glyph example 3	16th-c. Yucatec 4	Quiché	Reconstructed Classic Maya 5		Seq. Num. 1	Twenty-four hours Proper name 2	Glyph example 3	16th-c. Yucatec 4	Quiché	Reconstructed Classic Maya 5
01	Imix		Imix	Imox	Imix (?) / Haʼ (?)		11	Chuwen		Chuen	Bʼatzʼ	(unknown)
02	Ikʼ		Ik	Iqʼ	Ikʼ		12	Ebʼ		Eb	Eʼ	(unknown)
03	Akʼbʼal		Akbal	Aqʼabʼal	Akʼbʼal (?)		13	Bʼen		Ben	Aj	C'klab[ clarification needed ]
04	Kʼan		Kan	Kʼat	Kʼan (?)		fourteen	Nine		Ix	Iʼx, Balam	Hix (?)
05	Chikchan		Chicchan	Kan	(unknown)		15	Men		Men	Tzikin	(unknown)
06	Kimi		Cimi	Kame	Cham (?)		16	Kʼibʼ		Cib	Ajmaq	(unknown)
07	Manikʼ		Manik	Kej	Manichʼ (?)		17	Kabʼan		Caban	Noʼj	Chabʼ (?)
08	Lamat		Lamat	Qʼanil	Ekʼ (?)		xviii	Etzʼnabʼ		Etznab	Tijax	(unknown)
09	Muluk		Muluc	Toj	(unknown)		19	Kawak		Cauac	Kawoq	(unknown)
ten	Ok		Oc	Tzʼiʼ	(unknown)		20	Ajaw		Ahau	Ajpu	Ajaw
NOTES: The sequence number of the named 24-hour interval in the Tzolkʼin calendar Day name, in the standardized and revised orthography of the Guatemalan Academia de Lenguas Mayas[v] An example glyph (logogram) for the named day. Note that for most of these several different forms are recorded; the ones shown here are typical of carved monumental inscriptions (these are "cartouche" versions) Solar day name, equally recorded from 16th-century Yukatek Maya accounts, principally Diego de Landa; this orthography has (until recently) been widely used In most cases, the actual 24-hour interval name as spoken in the fourth dimension of the Archetype Flow (c. 200–900) when most inscriptions were made is not known. The versions given here (in Classic Maya, the master language of the inscriptions) are reconstructed on the ground of phonological prove, if available; a '?' symbol indicates the reconstruction is tentative.[x]

Some systems started the count with i Imix, followed by 2 Ikʼ, 3 Akʼbʼal, etc. upward to 13 Bʼen. The day numbers then start over again at 1 while the named-day sequence continues onwards, so the next days in the sequence are 1 Nine, 2 Men, 3 Kʼibʼ, four Kabʼan, 5 Etzʼnabʼ, six Kawak and 7 Ajaw. With all twenty named days used, these now began to repeat the bike while the number sequence continues, and then the next twenty-four hour period after 7 Ajaw is 8 Imix. The repetition of these interlocking 13- and xx-day cycles therefore takes 260 days to complete (that is, for every possible combination of number/named day to occur one time).

The earliest known inscription with a Tzolkʼin is an Olmec earspool with 2 Ahau 3 Ceh - half dozen.3.ten.9.0, September 2, -678 (Julian astronomical).^[11]

Haabʼ [edit]

Haabʼ months: names and glyphs^[12] in sequence

Seq. Num.	Yucatec name	Hieroglyph	Classic Menses glyph sign	Significant of glyph [13]	Reconstructed Classic Maya
1	Pop				thousand'anjalaw
2	Woʼ				ik'at
3	Sip				chakat
4	Sotzʼ			bat	sotz'
5	Sek				kaseew
six	Xul				chikin
7	Yaxkʼin				yaxk'in
8	Mol				mol
9	Chʼen			black[14]	ik'siho'thou
x	Yax			light-green[xiv]	yaxsiho'chiliad
11	Sak			white[14]	saksiho'm
12	Keh			scarlet[xiv]	chaksiho'm
thirteen	Mak				mak
fourteen	Kʼankʼin				uniiw
15	Muwan				muwaan
16	Pax				paxiil
17	Kʼayab				k'anasiiy
18	Kumkʼu				ohl
19	Wayebʼ			five unlucky days	wayhaab

The Haabʼ was made upward of eighteen months of xx days each plus a menses of five days ("nameless days") at the stop of the twelvemonth known as Wayeb' (or Uayeb in 16th-century orthography). The five days of Wayebʼ were thought to be a dangerous fourth dimension. Foster (2002) writes, "During Wayeb, portals between the mortal realm and the Underworld dissolved. No boundaries prevented the ill-intending deities from causing disasters." To ward off these evil spirits, the Maya had community and rituals they practiced during Wayebʼ. For example, people avoided leaving their houses and washing or combing their hair. Bricker (1982) estimates that the Haabʼ was beginning used around 550 BC with a starting point of the winter solstice.^[15]

The Haabʼ month names are known today by their corresponding names in colonial-era Yukatek Maya, as transcribed by 16th-century sources (in detail, Diego de Landa and books such as the Chilam Balam of Chumayel). Phonemic analyses of Haabʼ glyph names in pre-Columbian Maya inscriptions have demonstrated that the names for these twenty-day periods varied considerably from region to region and from menstruation to period, reflecting differences in the base linguistic communication(south) and usage in the Archetype and Postclassic eras predating their recording by Spanish sources.^[16]

Each day in the Haabʼ calendar was identified past a solar day number in the month followed by the name of the month. Day numbers began with a glyph translated as the "seating of" a named calendar month, which is commonly regarded equally solar day 0 of that month, although a minority treat it as day 20 of the calendar month preceding the named calendar month. In the latter case, the seating of Pop is day 5 of Wayebʼ. For the majority, the commencement day of the year was 0 Popular (the seating of Pop). This was followed by one Popular, 2 Pop as far as 19 Pop then 0 Wo, 1 Wo so on.

Because the Haabʼ had 365 days and the tropical year is 365.2422 days, the days of the Haabʼ did not coincide with the tropical year.

Agenda Round [edit]

A Calendar Circular date is a appointment that gives both the Tzolkʼin and Haabʼ. This date volition repeat afterwards 52 Haabʼ years or xviii,980 days, a Agenda Circular. For instance, the current creation started on 4 Ahau viii Kumkʼu. When this engagement recurs it is known equally a Calendar Round completion.

Arithmetically, the duration of the Calendar Round is the least mutual multiple of 260 and 365; 18,980 is 73 × 260 Tzolkʼin days and 52 × 365 Haabʼ days.^[17]

Not every possible combination of Tzolkʼin and Haabʼ tin can occur. For Tzolkʼin days Imix, Kimi, Chwen and Kibʼ, the Haabʼ day can merely be four, 9, 14 or xix; for Ikʼ, Manikʼ, Ebʼ and Kabʼan, the Haabʼ twenty-four hour period tin merely be 0, 5, 10 or 15; for Akbʼalʼ, Lamat, Bʼen and Etzʼnabʼ, the Haabʼ day can merely be one, 6, 11 or 16; for Kʼan, Muluk, Ix and Kawak, the Haabʼ day tin only exist 2, 7, 12 or 17; and for Chikchan, Ok, Men and Ajaw, the Haabʼ solar day tin can only be iii, 8, 13 or 18.^[18]

Year Bearer [edit]

A "Twelvemonth Bearer" is a Tzolkʼin day name that occurs on 0Pop, the first day of the Haabʼ. Since there are 20 Tzolkʼin mean solar day names, 365 days in the Haabʼ, and the remainder of 365 divided past 20 is 5 (365 = xviii×twenty + 5), the Tzolkʼin day name for each successive 0Popular volition be 5 later in the bicycle of Tzolk'in day names. Similarly, since at that place are 13 Tzolk'in day numbers, and the remainder of 365 divided by 13 is ane (365 = 28×13 + 1), the Tzolk'in day number for each successive 0Pop will be ane greater than earlier. As such, the sequence of Tzolk'in dates corresponding to the Haab' engagement 0Popular are equally follows:

• i Ikʼ
• 2 Manikʼ
• three Ebʼ
• 4 Kabʼan
• v Ikʼ
• ...
• nineteen Eb'
• 20 Kab'an
• one Ik'
• ...

Thus, the Year Bearers are the four Tzolkʼin 24-hour interval names that appear in this sequence: Ik', Manik', Eb', and Kab'an.

"Year Bearer" literally translates a Mayan concept.^[nineteen] Its importance resides in 2 facts. For one, the four years headed by the Year Bearers are named after them and share their characteristics; therefore, they also have their own prognostications and patron deities.^[20] Moreover, since the Year Bearers are geographically identified with purlieus markers or mountains, they help define the local customs.^[21]

The classic system of Yr Bearers described in a higher place is found at Tikal and in the Dresden Codex. During the Tardily Classic menstruation a different fix of Year Bearers was in use in Campeche. In this arrangement, the Year Bearers were the Tzolkʼin that coincided with i Pop. These were Akʼbʼal, Lamat, Bʼen and Edznab. During the Post-Classic flow in Yucatán a third arrangement was in use. In this system the Twelvemonth Bearers were the days that coincided with 2 Pop: Kʼan, Muluc, 9 and Kawak. This organization is plant in the Chronicle of Oxkutzcab. In addition, simply before the Spanish conquest in Mayapan the Maya began to number the days of the Haabʼ from 1 to xx. In this system the Year Bearers are the same equally in the 1 Pop – Campeche organisation. The Classic Year Bearer arrangement is still in utilise in the Guatemalan highlands^[22] and in Veracruz, Oaxaca and Chiapas, Mexico.^[23]

Long Count [edit]

East side of Stela C, Quirigua with the mythical creation date of thirteen baktuns, 0 katuns, 0 tuns, 0 uinals, 0 kins, iv Ahau, 8 Cumku – Baronial eleven, 3114 BC in the proleptic Gregorian calendar

Since Agenda Round dates repeat every 18,980 days, approximately 52 solar years, the cycle repeats roughly once each lifetime, so a more refined method of dating was needed if history was to exist recorded accurately. To specify dates over periods longer than 52 years, Mesoamericans used the Long Count agenda.

The Maya name for a day was kʼin. Twenty of these kʼins are known as a winal or uinal. Eighteen winals make one tun. Twenty tuns are known as a kʼatun. Twenty kʼatuns make a bʼakʼtun.

The Long Count calendar identifies a date past counting the number of days from the Mayan creation appointment 4 Ahaw, eight Kumkʼu (Baronial 11, 3114 BC in the proleptic Gregorian agenda or September 6 in the Julian calendar -3113 astronomical dating). Merely instead of using a base-10 (decimal) scheme, the Long Count days were tallied in a modified base-20 scheme. Thus 0.0.0.1.5 is equal to 25 and 0.0.0.ii.0 is equal to twoscore. Every bit the winal unit of measurement resets afterward only counting to 18, the Long Count consistently uses base-20 only if the tun is considered the primary unit of measurement, not the kʼin; with the kʼin and winal units being the number of days in the tun. The Long Count 0.0.1.0.0 represents 360 days, rather than the 400 in a purely base-20 (vigesimal) count.

There are as well four rarely used higher-club cycles: piktun, kalabtun, kʼinchiltun, and alautun.

Since the Long Count dates are unambiguous, the Long Count was particularly well suited to use on monuments. The awe-inspiring inscriptions would not only include the 5 digits of the Long Count, but would also include the 2 tzolkʼin characters followed by the two haabʼ characters.

Misinterpretation of the Mesoamerican Long Count calendar was the ground for a popular belief that a cataclysm would take identify on December 21, 2012. December 21, 2012 was simply the day that the agenda went to the adjacent bʼakʼtun, at Long Count 13.0.0.0.0. The engagement of the start of the next b'ak'tun (Long Count 14.0.0.0.0) is March 26, 2407. The date of the start of the side by side piktun (a complete serial of xx bʼakʼtuns), at Long Count one.0.0.0.0.0, is October 13, 4772.

Table of Long Count units

Long Count unit	Long Count period	Days	Judge Solar Years
1 Kʼin		1
1 Winal	xx Kʼin	20
1 Tun	xviii Winal	360	1
1 Kʼatun	20 Tun	seven,200	twenty
1 Bʼakʼtun	xx Kʼatun	144,000	394
1 Piktun	20 Bʼakʼtun	2,880,000	7,885
1 Kalabtun	20 Piktun	57,600,000	157,704
1 Kʼinchiltun	20 Kalabtun	1,152,000,000	3,154,071
1 Alautun	xx Kʼinchiltun	23,040,000,000	63,081,429

Supplementary Series [edit]

Many Classic flow inscriptions include a serial of glyphs known every bit the Supplementary Serial. The performance of this serial was largely worked out past John Due east. Teeple. The Supplementary Series most usually consists of the following elements:

Lords of the Nighttime [edit]

Each dark was ruled by i of the nine lords of the underworld. This nine-mean solar day cycle was unremarkably written as two glyphs: a glyph that referred to the Nine Lords every bit a group, followed by a glyph for the lord that would dominion the next dark.

Lunar Series [edit]

A lunar serial mostly is written as 5 glyphs that provide information near the current lunation, the number of the lunation in a serial of six, the electric current ruling lunar deity and the length of the current lunation.

Moon historic period [edit]

The Maya counted the number of days in the current lunation. They used ii systems for the zero engagement of the lunar bike: either the first night they could run across the thin crescent moon or the first morning when they could not run into the waning moon.^[24] The age of the moon was depicted by a set of glyphs that mayanists coined glyphs D and E:

• A new moon glyph was used for 24-hour interval naught in the lunar cycle.
• D glyphs were used for lunar ages for days ane through 19, with the number of days that had passed from the new moon.
• For lunar ages 20 to 30, an E glyph was used, with the number of days from 20.

Count of Lunations [edit]

The Maya counted the lunations. This cycle appears in the lunar series as two glyphs that mod scholars call the 'C' and 'Ten' glyphs. The C glyph could be prefixed with a number indicating the lunation. No prefixing number meant 1, whereas the numbers two through six indicated the other lunations.^{[25] [26]} At that place was also a role of the C glyph that indicated where this barbarous in a larger bicycle of 18 lunations. Accompanying the C glyph was the 'Ten' glyph that showed a similar pattern of xviii lunations.^{[27] [28]}

Lunation length [edit]

The present era lunar synodic menstruum is about 29.5305877 mean solar days or about 29 days 12 hours 44 minutes and 2+⁷/₉ seconds. As a whole number, the number of days per lunation volition be either 29 or 30 days, with the xxx-day intervals necessarily occurring slightly more than frequently than the 29-solar day intervals. The Maya wrote whether the lunar month was 29 or 30 days every bit two glyphs: a glyph for lunation length followed by either a glyph fabricated up of a moon glyph over a bundle with a suffix of 9 for a 29-day lunation or a moon glyph with a suffix of ten for a thirty-day lunation. Since the Maya didn't use fractions, lunations were approximated by using the formula that there were 149 lunations completed in 4400 days, which yielded a rather brusque mean month of exactly ⁴⁴⁰⁰/₁₄₉ = 29+⁷⁹/₁₄₉ days = 29 days 12 hours 43 minutes and 29+⁵⁹/₁₄₉ seconds, or well-nigh 29.5302 days.^[29]

819-day count [edit]

Some Mayan monuments include glyphs that tape an 819-twenty-four hour period count in their Initial Series. These can also exist found in the Dresden codex.^[30] This is described in Thompson.^[31] More examples of this can exist found in Kelley.^[32] Each group of 819 days was associated with one of four colors and the cardinal direction with which it was associated – black corresponded to west, cherry-red to due east, white to north and yellowish to south.

The 819-twenty-four hour period count tin be described several means: Most of these are referred to using a "Y" glyph and a number. Many also take a glyph for Kʼawill – the god with a smoking mirror in his head. Kʼawill has been suggested every bit having a link to Jupiter.^[33] In the Dresden codex almanac 59 there are Chaacs of the four colors. The accompanying texts begin with a directional glyph and a verb for 819-day-count phrases. Anderson^[34] provides a detailed clarification of the 819-day count.

Brusk count [edit]

During the late Classic period the Maya began to use an abbreviated brusque count instead of the Long Count. An example of this can be found on altar 14 at Tikal.^[35] In the kingdoms of Postclassic Yucatán, the Short Count was used instead of the Long Count. The cyclical Curt Count is a count of 13 kʼatuns (or 260 tuns), in which each kʼatun was named after its last day, Ahau ('Lord'). ane Imix was selected as the recurrent 'first day' of the bicycle, respective to 1 Cipactli in the Aztec day count. The cycle was counted from katun 11 Ahau to katun xiii Ahau. Since a katun is 20 × 360 = 7200 days long, and the rest of 7200 divided by thirteen is 11 (7200 = 553×xiii + 11), the solar day number of the concluding twenty-four hours of each successive katun is 9 greater than before (wrapping around at xiii, since only thirteen twenty-four hour period numbers are used). That is, starting with the katun that begins with oneImix, the sequence of concluding mean solar day numbers is 11, 9, seven, 5, iii, 1, 12, 10, 8, 6, 4, 2, xiii, eleven, ..., all named Ahau. The terminal day thirteen Ahau was followed by the re-entering showtime solar day ane Imix. This is the system every bit institute in the colonial Books of Chilam Balam. In feature Mesoamerican fashion, these books project the bicycle onto the landscape, with 13 Ahauob 'Lordships' dividing the country of Yucatán into 13 'kingdoms'.^[36]

See also [edit]

• 2012 miracle
• Maya faith
• Mayanism
• Tres Zapotes#Stela C
• Maya Astronomy
• Aztec agenda

Notes [edit]

1. ^ Tedlock, Barbara, Fourth dimension and the Highland Maya Revised edition (1992 Page i) "Scores of ethnic Guatemalan communities, principally those speaking the Mayan languages known as Ixil, Mam, Pokomchí and Quiché, keep the 260-24-hour interval cycle and (in many cases) the ancient solar cycle as well (chapter 4)."
2. ^ Miles, Susanna Due west, "An Analysis of the Modern Middle American Calendars: A Report in Conservation." In Acculturation in the Americas. Edited by Sol Tax, p. 273. Chicago: University of Chicago Press, 1952.
3. ^ "Maya Agenda Origins: Monuments, Mythistory, and the Materialization of Time".
4. ^ Come across entry on Itzamna, in Miller and Taube (1993), pp.99–100.
5. ^ ^{a b} Academia de las Lenguas Mayas de Guatemala (1988). Lenguas Mayas de Guatemala: Documento de referencia para la pronunciación de los nuevos alfabetos oficiales. Guatemala Metropolis: Instituto Indigenista Nacional. For details and notes on adoption amongst the Mayanist community, meet Kettunen & Helmke (2020), p. 7.
6. ^ Tedlock (1992), p. one
7. ^ "Mythological" in the sense that when the Long Count was first devised sometime in the Mid- to Belatedly Preclassic, long subsequently this date; see east.one thousand. Miller and Taube (1993, p. l).
8. ^ Voss (2006, p. 138)
9. ^ See split brief Wikipedia article Lords of the Night
10. ^ Archetype-era reconstructions are as per Kettunen and Helmke (2020), pp. 56–57.
11. ^ Edmonson, Munro Due south. (1988). The Book of the Twelvemonth Eye AMERICAN CALENDRICAL SYSTEMS. Common salt Lake City: University of Utah Printing. p. xx. ISBN0-87480-288-one.
12. ^ Kettunen and Helmke (2020), pp. 58–59
13. ^ These names come from de Landa'due south description of the calendar and they are commonly used by Mayanists, only the Classic Maya did not use these actual names for the solar day signs. The original names are unknown. See Coe, Michael D.; Mark L Van Stone (2005). Reading the Maya Glyphs. London: Thames & Hudson. p. 43. ISBN978-0-500-28553-four.
14. ^ ^{a b c d} Coe, Michael D.; Mark L Van Rock (2005). Reading the Maya Glyphs. London: Thames & Hudson. p. 43. ISBN978-0-500-28553-four.
15. ^ Zero Pop actually savage on the same day as the solstice on 12/27/−575, 12/27/−574, 12/27/−573 and 12/26/−572 (astronomical twelvemonth numbering, Universal Time), if you don't business relationship for the fact that the Maya region is in roughly time zone UT−vi. See IMCCE seasons. Archived Baronial 23, 2012, at the Wayback Machine
16. ^ Boot (2002), pp. 111–114.
17. ^ For further details, see Thompson 1966: 123–124
18. ^ Kettunen and Helmke (2020), p. 51
19. ^ Thompson 1966: 124
20. ^ For a thorough handling of the Year Bearers, run across Tedlock 1992: 89–90; 99–104 and Thompson 1966
21. ^ Come across Coe 1965
22. ^ Tedlock 1992: 92
23. ^ Miles, Susanna Westward, "An Analysis of the Modern Middle American Calendars: A Report in Conservation." In Acculturation in the Americas. Edited past Sol Taxation, pp. 273–84. Chicago: Academy of Chicago Press, 1952.
24. ^ Thompson, J. Eric S. Maya Hieroglyphic Writing, 1950 Folio 236
25. ^ Teeple 1931:53
26. ^ Thompson Maya Hieroglyphic Writing 1950:240
27. ^ Linden 1996:343–356.
28. ^ Schele, Grube, Fahsen 1992
29. ^ Teeple 1931:67
30. ^ Grofe, Michael John 2007 The Serpent Serial: Precession in the Maya Dresden Codex page 55 p. 206
31. ^ Maya Hieroglyphic Writing 1961 pp. 212–217
32. ^ Decipherment of Maya Script, David Kelley 1973 pp. 56–57
33. ^ Star Gods of the Maya Susan Milbrath 1999, University of Texas Printing
34. ^ "Lloyd B. Anderson The Mayan 819-twenty-four hours Count and the "Y" Glyph: A Probable association with Jupiter". Traditional High Cultures Domicile Folio. Archived from the original on May half-dozen, 2015. Retrieved March thirty, 2015.
35. ^ Coe, William R. 'TIKAL a handbook of the ancient Maya Ruins' The University Museum of the University of Pennsylvania, Philadelphia, Pa. 1967 p. 114
36. ^ Roys 1967: 132, 184–185

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External links [edit]

• Day Symbols of the Maya Year at Project Gutenberg 1897 text by Cyrus Thomas
• date converter at FAMSI This converter uses the Julian/Gregorian agenda and includes the 819 solar day cycle and lunar historic period.
• Interactive Maya Calendars
• Maya Agenda, Date conversions, contemporary twelvemonth version, Tzolkin and Haab day in Calendar Rounds

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Source: https://en.wikipedia.org/wiki/Maya_calendar

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