Wednesday, July 18, 2012

Controversial Artifact -- The Grolier Codex

The Grolier Codex is one of the four currently known codices that survived the climate and the invaders from Spain. More controversial than the other three -- the Madrid, Dresden and Paris codices -- the Grolier Codex's authenticity has been a matter of debate.

History
The Grolier codex's origin is unclear. It may have been found in the southern region of Mexico-- possibly in the state of Chiapas in a cave somewhere near Tortuguero. It is possible that it was uncovered by looters.

In 1965 it ended up in a Mexico City flea market where someone bought it. The person who bought the codex, a collector, gave it to the Grolier Club so the club could use it in an art exhibition in 1971. Later, in 1973 the Maya specialist Michael D. Coe published a catalog of this exhibition. Now the Grolier Codex is part of Mexico's Biblioteca Nacional de Antropología e Historia (in Mexico City).

Controversy
Whether or not this codex is real has been a matter of debate among archaeologists, partly because of the its untrustworthy origin. Two notable archaeologists in the debate include J. Eric Thompson and Michael D. Coe. Thompson disbelieved that the codex was real while Michael D. Coe was one of the Maya specialists who believed it was real (Coe was also the one who named the Grolier Codex).
It is now thought that the Grolier Codex is an authentic Maya codex. This is due to the codex dating from around 1230 -- give or take 130 years -- and the fact that the art style of the glyphs seems authentic. However not everyone's suspicions have been put to rest.

Contents
Like the other codices, the Grolier Codex contains information on astronomy. Specifically the Grolier Codex contains calculated intervals concerning Venus, which the ancient Maya regarded as a god. However it doesn't have any written explanation about these intervals. By comparison to the Dresden Codex, the Grolier Codex's information isn't as impressive.

References:

Friday, July 13, 2012

The Paris Codex

Once part of Paris's the Bibliothèque Impériale and now a part of the Bibliotheque Nationale, the Paris Codex --  also known as the Codex Pérez and Codez Peresianus -- is one of the four known surviving Maya codices. Drawn and mentioned by various people it wasn't commonly known of for a while.
History
At some point after contact between the Spanish invaders and the Maya was established, the Paris Codex mysteriously ended up in Europe. In 1832 the Bibliothèque Impériale's bought the codex and this is where it remained for some time.
 
It was drawn about three years later by Augistine Aglio, and Aglio's work was put in Vol. 10 of Kingsborough Antiquities of Mexico. This volume wasn't published as Kingsborough died.
 
1849 saw a man named Joseph M.A. Aubin publish a reference to this codex. Six years later or so, a man named José F. Ramírez came into contact with the Kingsborough publication and saw the illustrations of the codex. After that he made the observation that the Paris Codex and the Dresden Codex shared features, but no one knew of his observation for nearly 100 years.
 
About four years later a man named José Pérez published two descriptions of the Paris Codex, and one of them had an illustration. That same year the Paris Codex was officially rediscovered by a man named León de Rosny. He found it in a chimney corner that had a basket of papers. During the 1860s brought public attention to it.
Physical Features
The Paris Codex has twenty-two pages: its eleven physical pages are painted on both sides. It understood to have been part of a larger codex. It is very damaged, as a sizeable amount of its plaster coating (on which the glyphs were drawn) having crumbled away.
Contents
In the first half of the Paris Codex, a series k'atuns is written down along with the rituals and ceremonies that must be done on them. Two pages -- page 19 and page 20 -- talk about year bearers, days that would land on the first day of Pop. The Paris Codex also talks about how k'u (god C) influences things. Other pages talk about the spiritual forces in the ancient Maya religion such as the Pauahtuns and the death gods. Still others talk about the weather. Beyond this, the codex has a zodiac that has 13 animal signs (they represent constellations the ancient Maya saw in the night sky.)
Consideration
In 1933 a man named Theodore A. Willard took pictures of the Paris Codex. These images from these pictures can be found at Northwestern University's digital library here.
 
References:

Tuesday, July 3, 2012

Maya Gods and Goddesses

Author's note: after I wrote this post I have found conflicting sources on the current Schellhas list of gods.

The ancient Maya gods are not well understood -- in colonial and later writings, 250 names have been written down as names of various gods. Classifying them is difficult due to the fact that the gods seem to have various 'aspects', depending on the situation, and in in the case of some gods are several beings at once. Also, regional differences in religion complicates figuring out which god was which. Because of this only a few gods have been classified by archaeologists.

Schellhas Classification System
Currently, a system is in place to help identify the gods. This system is called the Schellhas system. In 1904 a man named Paul Schellhas looked at the Maya codicies -- Postclassic Yucatan folding books --, and focused on what the gods looked like, what they were wearing and what they were holding. When he thought he had identified a god from the rest, he gave each different god he identified a letter of the alphabet. He also did the same with mythical animals he saw in the codices. While in some Maya writings there are gods referred to by name, archaeologists still use the Schelhaus classification system.

A List of Schellhas Gods
-- God A (called Cizin or Kisin) was a death god whose name is translated as flatulent one.

-- God B was Chac, most commonly known as the god of rain. God C is k'uhul, a god that represents sacredness.

-- God D is the god Itzamná, a creator god.

-- God E is the maize god who has at least two aspects, the "Tonsured Maize God" and the "Foliated Maize God".

-- God G is K'inich Ahau, the sun god.

-- God I is the moon goddess Ix Chel in her young form.

-- God K is K'awil -- who may also be Bolon Tz'akab and the mannikin scepter god -- who is associated with rulership, lightning and fire.

-- God L is a merchant god, who may have been worshipped during the Classic period.

-- God M is a merchant god, Ek Chuwah, possibly worshipped in the Postclassic period.

-- God N is a term used for two ways: the Pauahtun a four-part god who held up the sky, or another god.

-- God O is the moon goddess in her old form.

-- The identity of God P, whose form only appears in the Madrid Codex, has several theories concerning its identity.

-- God S is found in the Dresden Codex and may be a Hero Twin.

-- God U is found in Almanac 8 and Almanac 43 of the Dresden Codex, and is possibly related to God K.

-- God Y -- whose name may be Ek' Zip or Ah Uuk Yol Xip -- is a deer god.

-- God Z, found in the Madrid Codex, is a scorpion god whose name may be Ah Tzul.

Reforming the Schellhas Classifications
Since he created his lists, some of the gods that Schelhaus classified have been reclassified (and the list of mythical animals has been expanded upon). A god called god F is now understood to be three different gods: god A' (possibly a violent death god); god R whose name may be Buluk Kab (a god possibly connected with floods); and god Q, whose name could possibly be Lahun P'el (a god possibly connected to the idea of "termination").

What Schellhas understood to be one god -- god H -- is now known to be two gods: god CH and God H. God H might be a god of wind.

Other Gods
There are also other seeming gods, as the Hero Twins are depicted as gods. In some images there are two paddlers depicted as gods that are  called by archaeologists "The Paddler Gods". One paddler, named by  Mayanists as Old Jaguar Paddler, at the font and Old Stingray Paddler,  another recently given name, at the back. Thought to represent day and  night, respectively, Certain creation stories involve the Paddler Gods as setting up the Cosmic Hearth (Jaguar Throne Stone) in a place referred to as Five-First-Sky.

References:

"Handbook To Life In The Ancient Maya World"; Lynn V. Foster; 2005

"Mesoamerican Mythology"; Graham Faiella; 2006

Missouri State University; MAYA GODS AND GODDESSES


Wednesday, June 13, 2012

Coming Soon

Ancient Maya Life will be on hiatus for a while for the author to research and schedule more fascinating posts on the Maya civilization. Check back regularly!

Friday, May 4, 2012

Dresden Codex

The most well known Mayan codex (accordion-folded book) is the Dresden Codex (also known as the Codex Dresensis). Lost and found again, this codex is a major source of information on Maya astronomy and the calendar system.

Origin
Archaeologists think the Dresden Codex hails from the Yucatan region of the Mayan world. They also think it’s the oldest of the four known codices, and was crafted sometime between the 1200s and the 1300s AD. Thompson says it was made in 1200 AD to 1250 AD, while Satterthwaite says it can’t be earlier than 1345 AD, but another man – Everson – says it was sometime in the 1200s.

Beyond its creation date, the truth about other aspects of the codex is also under consideration. It’s possible the codex was created by four scribes, and these scribes may’ve been copying an older book from around 755 AD.

Travel To Europe
At some point, someone took the codex from the Maya and it ended up in Europe. It’s not entirely clear how the codex made it there. One theory says that the Dresden Codex’s trip across the Atlantic occurred in 1519, when Hernán Cortés gave it to Emperor Charles V.

However it got to Europe, in 1739 a man named D. Johann Christian Goetze bought the codex while he was in Vienna. Goetze was the head of the Royal Library in Dresden (a city once part of Saxony, now part of modern Germany), and the codex became part of the library’s collection.

The codex remained a book in the Royal Library, where the upper left corners of its pages were damaged by water during World War II, during the bombing of Dresden. A man named Yuri Knorzov (a Russian soldier who became a famous scholar of the Maya) took the codex.

Dimensions
This codex possesses 39 “pages”, which are about 3.5 inches wide and about 8 inches tall. In total, when unfolded the Dresden Codex is about 11.5 feet long. It is possible that it had more pages that are now lost.

Contents
What does the Dresden Codex contain in its pages? That is still a matter of debate. Though archaeologists believe that it contains eclipse and other planetary cycle information, the details are not always clear. Things they think the codex contains include ritual calendars and divinations based on the sun, Venus and the moon. It is also possible that Mars' cycle is included in the Dresden Codex.


References:

“The Ancient Maya”; Robert J. Sharer, Loa P. Traxler; 2006

"Maya Eclipses: Modern Astronomical Data, the Triple Tritos and the Double-Ztolkin"; William E. Beck, University of Central Florida; 2007

University of Arizona Libraries: Mayan Codex Facsimiles
 
Library of Congress: Exploring the Early Americas: Dresden Codex

Monday, April 30, 2012

The Madrid Codex

The Madrid Codex -- once known as the Tro-Cortesiano Codex -- is one of the four surviving codices from the ancient Maya civilization. It was rediscovered in Europe in the 19th century, and is now in the possession of the Museo Arqueológico, in Madrid.

Physical Features
The codex is a 56 “page” work that was possibly produced by about 8 Mayan scribes in the Postclassic period. It is page size measures about 5.72 by 9.44 inches, and when unfolded completely it reaches about 21.98 feet in length.

History of Rediscovery
Taken from the Maya and ending up in Spain, rediscovery of the Madrid Codex occurred in the mid to late 1800s. A man named Juan de Tro y Ortolano once came possessed a manuscript, known as the Troano Codex. This codex ended up in the Museo de América de Madrid when he died. Another man named José Ignacio Miró bought another codex in 1872 that was known as the Cortesiano Codex, and this too ended up in the museum. A third man, Léon de Rosny went to see the Cortesiano Codex in the museum, and discovered that these codices were in fact two parts of the same codex. (This is why the Madrid Codex used to be known as the Tro-Cortesiano Codex.)

However, the Madrid Codex may not be what it seems. In 1999, an archaeologist -- also an author of books on the ancient Maya -- named Michael Coe questioned the total authenticity of the codex. Coe believes that page 56 has a piece of European-style paper dating from 1600s. Despite this, the codex is still generally understood to have been created before theConquest. 

Contents
And what does the Madrid Codex contain?It has religious writing that ranges from information on divination and rituals (such as rituals to complete on New Year’s) to information on the beings called Pauahtuns -- gods of the cardinal directions. Astronomical information in the Madrid Codex includes astronomical tables, though it does not have as many as the Dresden Codex. It has almanacs on things such as marriage, weaving, deer trapping and hunting, beekeeping and how to make it rain.


References:
University of Arizona Libraries: Mayan Codex Facsimilies

"The Ancient Maya"; Robert J. Sharer, Loa P. Traxler; 2006

"Handbook to Life in the Ancient Maya World"; Lynn V. Foster; 2005

Wednesday, April 25, 2012

Cacao (Chocolate)

Author’s note: A lot of the information on how the Maya viewed and ate and drank cacao comes from the Classic period. This is because this period has the most text information from painted texts and pictures on ceramics, which come from the context of what is understood to be the elite class. The Maya codices, understood to be from the Postclassic period, are another source of information on the Maya view of cacao.



Other than corn, one of the foods most talked about when it comes to Maya cuisine is cacao. It comes from the cacao tree (Theobroma cacao), also known as the chocolate tree. The ancient Maya cultivated the cacao tree for its fruit as well as for the fruit's seeds, which are the basic item required to make cacao. The ancient Maya viewed cacao as a precious substance, and used it as food as well as for religious and economic purposes.

The Tree
Found only in wet, tropical lowlands, the cacao is found in Mesoamerica and the Amazon Basin. The tree has leathery and long leaves and a wide trunk. The tree produces pink flowers on its trunk and branches—flowers whose smell repels human noses. After these bloom, the tree produces its edible, red-brown fruit pods with sweet flavored flesh and twenty to fifty seeds.

The ancient Maya, who in the Yucatan Peninsula at least, grew plantations of cacao trees, possessed methods to grow the trees well. They pruned the trees to make them grow more seedpods (this happens with some other plants as well), and they had to keep the trees out of direct sunlight.

History
It is understood that the ancient Maya began using cacao seeds as a food source 2,000 years ago or so. Based on a vessel with a spout that comes from Belize, cacao consumption started somewhere around 600 BC to around 400 BC.

Cacao usage has been found throughout the Classic period in the southern lowlands of the Maya world. But in the northern area of the Maya world, the Yucatan Peninsula, archaeologists have only found cacao consumption as far back as the Late Classic.

The Process
To begin the process of making cacao, the Maya first opened the seedpod and removed the seeds, which were white in color and bitter. Then they fermented the seeds for several days, decreasing the bitterness and bringing out the chocolate flavor. After fermentation, the seeds were roasted and shelled. The ancient Maya then mashed the seeds into a paste and it was this paste that they used for in food.

Four hundred seeds makes a pound of chocolate -- a bag of baking chips is about twelve or fourteen ounces, four to two less ounces than a pound. This means it takes about 10 to 20 pods to make a pound of chocolate.

Cacao Drinks and Foods
The ancient Maya made different kinds of drinks (hot and cold ones) via the medium of cacao. They would flavor their chocolate drinks with such things as chilies and seeds such as annatto. Another ingredient that the ancient Maya would sometimes use is honey.

Of the different kinds, a well-known kind of drink the ancient Maya made included chocolate and corn, and was a frothy/foamy drink that was savory. The foam was considered the best part of this drink.

However, drinks weren’t the only food the ancient Maya used cacao for. They also used cacao in gruels.

Containers
The vessels that the Maya used for the serving of cacao-based drinks come in a range of shapes. The most common kind of vessel the Maya used for chocolate is a basic cup. More rare is the spouted vessel that looks like a teapot.

Significance
In the ancient Maya religion, cacao seeds were a kind of offering to the gods. In the Popol Vuh – a book recording Quiche Maya myths – chocolate was something that came out of the mountain Paxil, when it broke open. Beyond mythological meaning, it is also understood that people drank the foamy chocolate drink during their wedding ceremony.

Other than having a religious significance, cacao also served a function in the ancient Maya economy: cacao seeds were used as a kind of currency.

Consideration
Some of what is known about what the Maya made using chocolate comes from chemical analysis of residues on the bottom of ceramics. Hershey Corporation was the first to discover the chemical signature of chocolate in 1990, using a lidded vessel discovered in Rio Azul.

References:
The Free Dictionary: Encyclopedia: Cacao

"Food, Farming and Hunting"; Emory Dean Keoke, Kay Marie Porterfield; 2005

"Chocolate - History, Culture, and Heritage"; Louis E. Grivetti, Howard-Yana Shapiro; 2011

Friday, April 20, 2012

Short Count

Though the ancient Maya had been using the Period Ending version of the Long Count they eventually shortened it further by the Postclassic period. This even shorter version does not count a group of katuns like Period-Ending. The Short Count -- whose dates are called katun-ending dates -- only stated the date a katun ended and used a very simplified version of the Tzolkin. This second version was a cycle that didn’t repeat until 256.25 years had passed.

Setup
Instead of the regular way of counting the Tzolkin, days were counted using the numbers 1 through 13. Each day had the name Ahau, and was paired with a number between 1 through 13. But it wasn’t just a simple matter of successively counting higher to 13 and starting over. Each day skipped two numbers in the sequence.

An example of the way the Short Count’s dates are written goes like this: katun 13 Ahau. The next katun would be written katun 11 Ahau, after that would be katun 9 Ahau and so on. Once you get to katun 1 Ahau you count down two to get katun 12 Ahau, then 10 Ahau, et cetera.

Consideration
The Short Count is the kind of time keeping that the authors of books like the Chilam Balam used. In these books, the katun date would be recorded in the u cahlay katunob or the “count of the katuns”. Katuns were named after the last day that they fell on.


References:

“The Ancient Maya”; Robert J. Sharer, Loa P. Traxler; 2006

Sunday, April 15, 2012

Period Ending

As time passed and the ancient Maya civilization declined, the Long Count became less used in its full form. Instead a shorter form known as Period-Ending began to be used.

Setup
The ancient Maya used the Period-Ending version of the Long Count at least since around the Late Classic period. Period-ending dates counted katuns and the day the katuns ended on. Period-ending dates still used both calendars of the Calendar Round. The period-ending dates form a cycle that does not repeat for around 19,000 years.

An example of the period-ending date format goes like this. If it was the 8th katun and it ended on 4 Ahau 13 Cumku, then it would be written katun 8 4 Ahau 13 Cumku.

Consideration
The Period-Ending version was itself eventually replaced by an even shorter version of counting katuns. This second version is called the Short Count.

References:

“The Ancient Maya”; Robert J. Sharer, Loa P. Traxler; 2006

Thursday, April 5, 2012

The Ballgame



Author’s note: There are several things to keep in mind when reading this article. One is that most information, on the ballgame comes from the Classic period. Another is that some facts rely on an archaeologist’s ability to interpret the meaning of an inscription/mural properly, and that interpretations are subject to change.


One of multiple views of a vase that shows a ballgame happening. It
was made anywhere from the the 600s AD to the 900s AD. From LACMA. 


The ballgame -- which was a part of cultures across all of Mesoamerica -- was an important part of ancient Maya society, varying somewhat depending on the area. To the ancient Mayas, the ballgame possessed religious and political purposes as well as a possible recreational purpose, though this is not known for sure.

Ball Court
The Maya began to build ballcourts in the Late Preclassic. Two kinds of ballcourt are known to exist, the L-shaped court and the I-shaped court. Of these two the Maya more often used the I-shaped one.
In the I-shaped court, two large, solid walls or benches were built parallel to each other, forming a long space (or alley) between them (the vertical bar of the “I”.) These walls could either be sloping or vertical and tended to be built facing north-south. At each end of this long space, there was another, smaller space, the short bars of the “I”, and these usually didn’t have anything built around them. The long space was where the ballgame was played in the court.

Despite the differences in layout (which also includes the fact that some had stone hoops while others do not), ballcourts did have similar features. Such similarities included inscriptions on the ball court walls, north-south orientation and placing the ballcourt in the middle of the city.

Playing Gear
Like in football, players of the ballgame wore protective gear while playing. Players wore padding on their arms and legs, and would also wear something on their ribs and waists to protect them.
A ceramic figurine from around 550
AD to 850 AD, from the Peten region
(in Guatemala.) From LACMA.
Rib and waist protection was different depending on the region. In the southern highlands, players wore a kind of u-shaped belt -- known as a yoke --, which was heavy and may have made of something such as leather or wood, which would be tied on top a lining. In the lowlands they used padded belts for their waist protection.
An image of the back of thefigurine
as shown on the left. Also from LACMA.
The Ball
The ball of the ballgame was made of rubber. There was no regulation standard, and balls could be as large as a soccer ball or as small as a softball.

Rules of Play
Nobody alive knows all the rules for playing. It is possible that the rules changed with time. From what the archaeologists have seen through their studies, the games goes something like this: two teams of players tried to hit the rubber ball to the other team’s open space at the end of the alley.


This is a rollout of a vessel made in Honduras between 600 AD and 900 AD. From the Yale University Art Gallery.


Significance
How was the ballgame religious or political? The religious aspect is thus: it is understood that ancient the Maya relied on reenacting mythological events as part of their rituals for keeping the world in balance. It is possible that ritual ballgames reenacted a myth in which two figures, the Hero Twins, defeated the Lords of Death in a ballgame. The ball court itself was a bridge between Middleworld (where people lived) and Xibalba, the Underworld (where the Lords of Death lived).
The political use of the ballgame was as a medium of conflict resolve. If there was an argument between two communities, it could be settled through a ballgame. An argument inside a community could be settled with a ballgame also.

Sacrifice and the Ballgame
Human sacrifice may have been part of the ballgame. However, it is not clear and sources do not always agree. Various claims have been asserted in different publications: some state the losers were sacrificed, while others state the winners were sacrificed. Still others state that it is unknown whether or not sacrifice was really part of the game at all.

References:
Google Books: "Space and Sculpture in the Classic Maya City"; Alexander Parmington; 2011

Google Books: "Do All Indians Live in Tipis?: Questions & Answers from the National Museum of the American Indian"; Smithsonian Institution; 2007

Google Books: "Handbook To Life In The Ancient Maya World"; Lynn V. Foster, Peter Mathews; 2005

University of Maine: William Palmer III Collection: Ballgame

Library of Congress: Pre-Contact America: Ritual, Ceremonies and Celebrations

The University of Arizona Press: The Mesoamerican Ballgame

University of Nevada, Las Vegas: Marjorie Barrick Museum: Mesoamerican Ballgame

El Pilar: Nohol Trail 11

LACMA: Vessel with Ballgame Scene

LACMA: Ballplayer Figurine in Costume

Image Credits:
LACMA: Vessel with Ballgame Scene

LACMA: Ballplayer Figurine in Costume

Yale University Art Gallery: Tripod Vessel with Ballplayers (fourth view)