Abstract
THE MAYAN CALENDAR.—An interesting contribution to the discussion of the calendar of the ancient inhabitants of Central America and its possible correlation with Christian chronology is made by Mr. J. E. S. Thompson in Man for August. Spinden, in his new scheme of correlation, has made the Mayan New Year Day fall on the winter solstice, which he says was arbitrarily chosen to initiate the calendar. But the names of the Mayan months appear to contradict his theory. Although data relating to the annual routine in agriculture of the pre-Spanish Maya are absent, it is justifiable, in view of their innate conservatism, to assume that modern Mayan customs give a fairly clear idea of the routine of their ancestors. When the agricultural operations are taken month by month, it is found that each of these is faithfully represented by the names of the month in the calendar. For example, in December and January the virgin bush is cut down, the scrub is left to dry until May, when it is burnt, whereupon the Mayans leave their villages to take up their residence in their Milpas (allotments). Then come the heavy, late spring rains, softening the ground, and sowing follows. In the Mayan calendar as given by Landa, Mol corresponds to December 12, meaning to pile or collect together, i.e. the brushwood was piled. Ceh or Cel—roasted, March 2, refers either to the burning of the brushwood or the condition of the soil after drought. Muan, May,—showery. Pax (May-June), to take possession, referring to the removal to the Milpas, and so on. Any correlation which does not conform to the naming of the months, such as Spinden's in making Cumhu, the sowing season, and Pop, maize leaves, mid-winter instead of June and July, must be rejected.
Article PDF
Rights and permissions
About this article
Cite this article
Research Items. Nature 116, 409–410 (1925). https://doi.org/10.1038/116409a0
Issue Date:
DOI: https://doi.org/10.1038/116409a0