The Haab' is part of the Maya calendric system used by peoples of the
pre-Columbian Maya civilization. It was the Maya version of the 365-day calendar
known to many of the pre-Columbian cultures of Mesoamerica, which approximated
the solar year.
The Haab' comprises eighteen "months" of twenty days each, plus an additional
period of five days ("nameless days") at the end of the year known as Wayeb' (or
Uayeb in 16th C. orthography).
Bricker (1982) estimates that the Haab' was first used around 550 BCE with the
starting point of the December winter solstice. The Haab' was the foundation of
the agrarian calendar and the month names are based on the seasons and
agricultural events. For example the thirteenth month, Mak, may refer to the end
of the rainy season and the fourteenth month, K'ank'in, may refer to ripe crops
in the fall.
The Haab' month names are most commonly referred to by their names in
colonial-era Yucatec (Yukatek). In sequence, these (in the revised orthography)
are as seen on the left:
Haab' Months Name Meaning†
Pop mat
Wo black conjunction
Sip red conjunction
Sotz' bat
Sek ?
Xul dog
Yaxk'in new sun
Mol water
Ch'en black storm
Yax green storm
Sac white storm
Keh red storm
Mak enclosed
K'ank'in yellow sun
Muwan owl
Pax planting time
K'ayab' turtle
Kumk'u granary
Wayeb' five unlucky days
Each day in the Haab' calendar was identified by a day number within the month
followed by the name of the month. Day numbers began with a glyph translated as
the "seating of" a named month, which is usually regarded as day 0 of that
month, although a minority treat it as day 20 of the month preceding the named
month. In the latter case, the seating of Pop is day 5 of Wayeb'. For the
majority, the first day of the year was 0 Pop (the seating of Pop). This was
followed by 1 Pop, 2 Pop ... 19 Pop, 0 Wo, 1 Wo and so on.
As a calendar for keeping track of the seasons, the Haab' was crude and
inaccurate, since it treated the year as having 365 days, and ignored the extra
quarter day (approximately) in the actual tropical year. This meant that the
seasons moved with respect to the calendar year by a quarter day each year, so
that the calendar months named after particular seasons no longer corresponded
to these seasons after a few centuries. The Haab' is equivalent to the wandering
365-day year of the ancient Egyptians. Some argue that the Maya knew about and
compensated for the quarter day error, even though their calendar did not
include anything comparable to a leap year, a method first implemented by the
Romans.
Wayeb'
The five nameless days at the end of the calendar called Wayeb' were thought to
be a dangerous time. 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 customs and rituals they practiced during Wayeb'. For example,
people avoided leaving their houses or washing or combing their hair.
Haab Maya
Tzolk'in (in the revised Guatemala Mayan languages Academy orthography which
is now preferred, formerly and commonly tzolkin) is the name bestowed by
Mayanist scholars upon the version of the 260-day Mesoamerican calendar which
was used by the Maya civilization of pre-Columbian Mesoamerica.
The tzolk'in, the most fundamental and widely-attested of all the Maya
calendars, was a pre-eminent component in the society and rituals of the ancient
Maya. The Tzolk'in is still in use by several Maya communities in the Guatemalan
highlands. Its use is marginal but spreading in this region, although opposition
from Evangelical Christian converts has erased it from some communities.
The word, meaning "count of days", was coined based on Yukatek Maya. The
corresponding words in the K'iche' and Kaqchikel cultures of Guatemala, which
have maintained an unbroken train of observance for over 500 years, are,
respectively, Ajilabal q’ij and Cholq'ij. The actual names of this calendar as
used by the pre-Columbian Maya are not known. The corresponding Postclassic
Aztec calendar, probably based on extinct central Mexican observance, was called
by them tonalpohualli, in the Nahuatl language.
The Maya used several cycles of days, of which the two most important were the
Tzolk'in, or Sacred Round of 260 days and the approximate solar year of 365 days
or Haab. The Sacred Round combined the repeating cycle of numbers 1-13 with 20
day names ... so that any particular combination would recur in 13 x 20 or 260
days; the day name and the number changed together: 1 Imix, 2 Ik, 3 Akbal ... as
we might say Monday 1, Tuesday 2, Wednesday 3, and so on
Tzolk'in table of named days
The tzolk'in calendar combines a cycle of twenty named days with another cycle
of thirteen numbers (the trecena), to produce 260 unique days (i.e., 20 × 13 =
260). Each successive named day was numbered from 1 up to 13 and then starting
again at 1. There were 20 individual named days, as shown in the table below:
Tzolk'in calendar: named days and associated glyphs (in sequence) Seq.
No. 1 Day
Name 2 Inscription
glyph example 3 Codex
glyph example 4 16th C.
Yucatec 5 Reconstructed
Classic Maya 6 Associated natural phenomena
or meaning 7
01 Imix' Imix Imix (?) / Ha' (?) waterlily
02 Ik' Ik Ik' wind
03 Ak'b'al Akbal Ak'b'al (?) darkness, night, early dawn
04 K'an Kan K'an (?) maize
05 Chikchan Chicchan (unknown) celestial snake
06 Kimi Cimi Cham (?) death
07 Manik' Manik Manich' (?) deer
08 Lamat Lamat Ek' (?) Venus
09 Muluk Muluc (unknown) jade, water
10 Ok Oc (unknown) dog
11 Chuwen Chuen (unknown) monkey
12 Eb' Eb (unknown) rain
13 B'en Ben (unknown) green/young maize
14 Ix Ix Hix (?) jaguar
15 Men Men (unknown) eagle
16 Kib' Cib (unknown) wax
17 Kab'an Caban Chab' (?) earth
18 Etz'nab' Etznab (unknown) flint
19 Kawak Cauac (unknown) storm
20 Ajaw Ahau Ajaw lord, ruler
NOTES:
1. the sequence number of the named day in the Tzolk'in calendar
2. Day name, in the standardised and revised orthography of the Guatemalan
Academia de Lenguas Mayas
3. An example glyph (logogram) for the named day, typical of monumental
inscriptions ("cartouche" version). Note that for most of these several
alternate forms also exist.
4. Example glyph, Maya codex style. When drawn or painted, most often a more
economical style was employed; the meaning is the same. Again, variations to
codex-style glyphs also exist.
5. Day name, as recorded from 16th century Yucatec language accounts, according
to Diego de Landa; this orthography has (until recently) been widely used
6. In most cases, the actual day name as spoken in the time of the Classic
Period (c. 200-900) when most inscriptions were made is not known. The versions
given here (in Classical Maya, the main language of the inscriptions) are
reconstructed based on phonological comparisons; a '?' symbol indicates the
reconstruction is tentative.
7. Each named day had a common association or identification with particular
natural phenomena
The Tzolkin does not have a generally-recognized start and end. Some view it as
completely circular with no start, while others suggest different days for the
"start". Taking one such suggestion:
* 1 Imix is the first day of the Tzolkin.
* 2 Ik
* 3 Akbal
* 4 Kan
* 5 Chicchan
* 6 Cimi
* 7 Manik
* 8 Lamat
* 9 Muluc
* 10 Oc
* 11 Chuen
* 12 Eb
* 13 Ben is the 13th day of the Tzolkin
* 1 Ix is the 14th day of the Tzolkin
* 2 Men
* 3 Cib
* 4 Cabab
* 5 Eznab
* 6 Cauac
* 7 Ahau
* 8 Imix
* 9 Ik
* 10 Akbal
* 11 Kan
...
* 9 Cib
* 10 Cabab
* 11 Eznab
* 12 Cauac
* 13 Ahau is the 260th day of the Tzolkin.
It was used to determine the time of religious and ceremonial events and for
divination.
Meanings
Each of the twenty days is linked to a different god in Mayan mythology
* Imix : 'Crocodile' - the reptilian body of the planet earth, or world
* Ik : 'Wind' - breath, life. Also violence.
* Akbal : 'Night-house' - darkness, the underworld, realm of the nocturnal
jaguar-sun. Also evil.
* Kan : 'Maize' - sign of the young maize lord who brings abundance, ripeness.
Also lizard, net.
* Chicchan : 'Snake' - the celestial serpent
* Cimi : 'Death'
* Manik : 'Deer' - sign of the Lord of the Hunt
* Lamat : 'Rabbit' - sign of the planet Venus, sunset.
* Muluc : 'Water' - symbolised by jade, an aspect of the water deities, fish
* Oc : 'Dog' - who guides the night sun through the underworld.
* Chuen : 'Monkey' - the great craftsman, patron of arts and knowledge. Also
thread.
* Eb : 'Grass' or 'Point' - associated with rain and storms.
* Ben : 'Reed' - who fosters the growth of corn, cane, and man.
* Ix : 'Jaguar' - the night sun. Also maize.
* Men : 'Eagle' - the wise one, bird, moon
* Cib : 'Owl/Vulture' - death-birds of night and day. Also wax, soul, insect.
* Caben : 'Earthquake' - formidable power. Also season, thought.
* Etz'nab : 'Knife' - the obsidian sacrificial blade.
* Cauac : 'Rain' or 'Storm' - the celestial dragon serpents and the chacs, gods
of thunder and lightning.
* Ahau : 'Lord' - the radiant sun god
Uses
Please help improve this section by expanding it. Further information might be
found on the talk page or at requests for expansion. (June 2008)
The Tzolk'in was extensively used in Mayan inscriptions and codices. Symbolism
related to the Tzolk'in is also observed in the Popol Vuh (which, though written
in the early post-conquest period, is probably based on older texts). For
instance, when Ixbalanque has set an impossible task for Ixquic of collecting a
netful of corn from one stalk and Ixquic successfully completes it, she leaves
the imprint of her net in the ground, and the day "net" is the opening of the
Venus cycle which follows "ahau" ("ajpu" in K'iche'), just as her child is the
heir of Hun Hunajpu.
It is not known what other uses the ancient Maya had for it. However, among
Mayan communities where its use has survived:
* This 260 periods was, and is used for precise cycles in the Maize
cultivation.(The zenith transit days may have been circumstantially significant
for agriculture along the south coast of Guatemala. The April 30 zenith transit
occurs just before the beginning of the rainy season. Farmers in the region
presently plant their corn at the end of April or early in May In August 13
zenith transit the Maya initiate its current era in this day', approximates the
time of the harvest of the dried corn.
* In the modern Guatemalan highlands, several groups use this period in the
training of the Aj k'ij, the keeper of the 260-day-calendar. It is nine months
after the beginning of training in divination that the young novice is actually
"born" and solemnly initiated into his office. Thus, in the perception of the
Maya, man and calendar have the same roots; they are both of the same lunar
origin.
* There are certain repeating rituals which are performed every 260 days on the
same day. Most famous is the "New Years'" celebration of 8 Chuwen, known in the
K'iche' language spoken in Momostenango as Waxakib' B'atz.
* Certain days are seen as more or less suitable for certain actions. For
instance, a low-numbered Ak'ab'al or B'en would be a good day for a wedding,
whereas K'an would be a good day for building or maintaining a house.
* Tedlock, in Momostenango, reports an extensive system of divination based on
casting lots and counting forward through the calendar from the current day to
arrive at certain days which are then interpreted. This is not pure cleromancy
because somatic twitches of "blood lightning" can either be specifically
consulted or arise spontaneously during the process.
* Many traditional mayan names are based on calendar days, often birthdays. As
in astrology, personal characteristics are associated with birthdays (see Mayan
astrology for details).
New Age Movement: the "Dreamspell"
The Tzolk'in is the basis for the modern, New Age invention of the "Dreamspell"
calendar, developed by the esoteric author Jose Arguelles. The Dreamspell
calendar is sometimes mistakenly identified as an authentic interpretation or
extension of the original Maya calendar, although Arguelles himself acknowledges
the Dreamspell calendar is intended as a new and synchretic creation, which is
inspired by elements combined from a number of different esoteric sources.
Origins and purpose
Use of the 260-day calendar was widespread across all of the Mesoamerican
cultural region, and it is regarded as being the oldest and most important of
the calendar systems attested in the region, with an origin pre-dating its first
appearances in Maya inscriptions. . It is uncertain which Mesoamerican culture
first developed this calendar. Stelae with the earliest known Long Count dates
come from this general area some of the oldest unargued calendric inscriptions
in this format are from the early Zapotec phases in the Oaxacan highland valleys
at sites such as Monte Albán, dating from the mid 1st-millennium BCE. A few
earlier-dated inscriptions and artifacts have what appear to be calendric
glyphs, such as at San José Mogote and in the Olmec Gulf Coast region. However,
either the dating method or the calendric nature of the glyphs have been
disputed by some scholars.
The original purpose of devising such a calendar, with no obvious relation to
any astronomical or geophysical cycle, is not securely known, but there are
several theories. One theory is that the calendar came from mathematical
operations based on the numbers thirteen and twenty, which were important
numbers to the Maya. The number twenty was the basis of the Maya counting
system, taken from the number of human fingers and toes. (See Maya numerals).
Thirteen symbolized the number of levels in the Upperworld where the gods lived,
and is also cited by modern daykeepers as the number of "joints" in the human
body (ankles, knees, hips, shoulders, elbows, wrists, and neck). The numbers
multiplied together equal 260.
Barbara Tedlock, studied this system among some contemporary Maya communities in
the municipality of Momostenango in highland Guatemala, an ethnically K'iche'
town. She went to the extent of serving a formal apprenticeship in the divining
technique with a local adept, and was initiated as a diviner in 1976. She says:
"The Momostecan calendar embraces both the 260-day cycle and the 365-day solar
year, with the four Classic Maya Year-bearers, or Mam, systematically linking
the two. The 260-day cycle is conceived as linked firmly to worldly or earthly
affairs, mirroring no astronomical period but rather the period of human
gestation. Past ethnographic accounts of this cycle contain various conflicting
opinions as to what its first day is, but a comparison of the present results
and those of previous studies indicates that there is no fixed first day."
Aveni, believes there is no one answer. But he says: "Once a Maya genius may
have recognized that somewhere deep within the calendar system lay the
miraculous union, the magical crossing point of a host of time cycles: 9 moons,
13 times 20, a birth cycle, a planting cycle, a Venus cycle, a sun cycle, an
eclipse cycle. The number 260 was tailor made for the Maya". Aveni proposes that
the Maya used a Venus calendar in the way other astronomers have used a solar
calendar. He suggests that the "Venus Table" in the Dresden Codex, is an
accurate ephermeris for making predictions of Venus positions. Aveni also notes
that the basic agricultural cycle in highland Guatemala is also about 260 days,
called a tzolkin. There may also be a relation with the average length of time
it takes between appearances of the planet Venus as morning or evening star,
which is in round numbers 263 days. Aveni notes that "the average duration
between successive halves of the eclipse season, at 173 ? days, fits into the
tzolkin in the ratio of 3 to 2." This may seem contrived, but there is evidence
that the Maya used the tzolkin to predict positions of Venus and occurrences of
eclipses.
Another theory is that the 260-day period came from the length of human
pregnancy. This is close to the average number of days between the first missed
menstrual period and birth, unlike Naegele's rule which is 40 weeks (280 days)
between the last menstrual period and birth. It is postulated that midwives
originally developed the calendar to predict babies' expected birth dates.
One hypothesis put forward by several researchers such as Vincent Malmstr?m
identifies a correlation between the 260-day cycle and an observable natural
phenomenon concerns the 260-day gap between zenithal transits of the sun.
According to this hypothesis, the 260-day cycle originated in the narrow
latitudinal band (14o42'N to 15oN) in which the sun is vertically overhead about
12-13 August and again 260 days later about 30 April-l May (Malmstr?m identifies
the proto-Classic Izapan culture as one suitable candidate at this latitude).
This period may have been used for the planting schedule of maize. However, a
number of other researchers have raised objections to this conception, including
noting that while the 260-day calendar runs continuously the interval between
autumn-spring and spring-autumn positions alternates between 260 and 105 days,
and that the earliest-known calendric inscriptions are from considerably further
north of this zone. Consequently this theory is not widely supported.
It is of course also possible that the number 260 is multiply-determined, that
it was noted as repeating for some combination of the above reasons, or for
unknown reasons, and thus chosen as a basis for the calendar.
In the Mesoamerican calendars, Calendar Round dates are composed by interlacing
the dates of a 260-day period (Tzolk'in in the Maya Calendar, Tonalpohualli in
the Aztec calendar) with dates from a 365-day period (known in the Maya language
as the Haab' and in Nahuatl as Xiuhpohualli). One Calendar Round cycle thus
includes 18980 distinct dates and lasts approximately 52 years (the least common
multiple of 260 and 365 is 18980).
A typical Calendar Round date such as 8 Cauac 13 Zip shows the day 8 Cauac of
the Tzolk'in cycle with 13 Zip month date of the Haab'.
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