1 - Histomesoamericana

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INTRODUCTION XVÜ and was supposed to rotate among the subsidiary cities. Commonly more than one city claimed the honor, which conferred tribute rights, control of land titles, and appointments to public office. Even the ruined cities lent their prestigious names to the seating of the katun, and at various dates between 1461 and 1539 the privilege was claimed by Chichen Itza, Izamal, Uxmal, Tihosuco, Coba, and Emal. Early in the sixteenth century, the war of the katuns—or katun of the wars (u katun katunob)—between the Xiu and the Itza was exacerbated by the arrival of the Spanish. The result was a formal bifurcation of the politico-religious system and, coincidentally, a major calendrical reform, which was promulgated at the beginning of 11 Ahau: 11.16.0.0.0 (1539). The Itza continued to consider Mayapan to be the seat of the cycle, and they seated the katun at Emal. The Xiu established Merida as the seat of both the cycle and the katun. In effect, the peninsula was divided into eastern and western jurisdictions along a north-south line running right through Mayapan. A new calendar was announced at Mayapan, with new yearbearers, a new count of the twenty-day uinals (from 1-20 instead of 0-19], and a count of the katuns by initial date rather than by terminal date (see the appendix). This calendar, universally used by the colonial Yucatecans from 1539 to 1752, is in agreement with Landa's statement that the Mayan new year fell on Sunday, fuly 16, 1553 (see Edmonson 1976). The Flower katun 11 Ahau thus initiated a new Itza cycle, which was also the cycle of the Spanish Empire and ended very nearly with the empire in 1824, at the end of 13 Ahau. The Itza of the sixteenth century found themselves embattled on several fronts, being opposed by the Spanish secular and religious authorities, the Xiu nobility, who found it convenient to become Christians, and the merchants and peasants of both the east and the west (often also Christianized), who objected to paying tribute to the Itza as well as taxes to the Spanish. Lowborn claimants to the lordship of the katun sprang up everywhere, supported by rebellious guerrilla companies in the woods who made it dangerous and eventually impossible for the legitimate lords to complete their ceremonial visits to collect tribute and confirm titles. Few lords of the katun completed their terms of office. The military companies were not brought under control until the middle of the seventeenth century, and peasant rebellions continued long after that. The Xiu had a long-standing tradition of accommodating foreign culture. They were considerably more Mexicanized than the Itza even in the post-Classic period. After the conquest they accommodated similarly to Christianity and attempted to justify their stance in terms of Mayan prophecy. By the early seventeenth century, they apparently had lost interest in the Mayan political game and did not claim to seat the katun after 1 Ahau (1638-1658). Merida had become the Spaniards' city. The Itza were more resistant. From the outset of the Spanish conquest they were troubled by the possible implications of the European calendar, particularly by the seven-day week, which (leap years being ignored) appeared to represent a new class of yearbearer that the Maya hadn't thought of. While the Xiu tried to accommodate the Mexican fifty-two year divinatory cycle and the Christian year by inventing a twenty-year (rather than twenty-tun) "katun" (see chapter 22), the Itza clung to the
XV111 INTRODUCTION Pencil drawing of restored structures at Mayapan, Yucatan, by Tatiana Proskouriakoff. Courtesy of the Peabody Museum, Harvard University Photograph by Hillel Burger. fit '••j:-.':-^:-- \ '..iL^_'-.-:y:.-'i, traditional katun and sacrificed the false lords whenever they could lay hands on them. Even the Itza had to give way however, and in 1611 the Itza lord of the katun, Ol Zip of Emal, converted to Christianity. This was in the fourth katun after the corresponding conversion of the Tutul Xiu of Mani, but the Xiu and the Itza had always been four katuns apart. By 3 Ahau (1618-1638), the Itza had managed to incorporate the Christian week into their cosmology, and the Tizimin gives the auguries of the days and the detailed divinatory significance of each day as a yearbearer (see chapter 25). While the Xiu were being assimilated as a peasant proletariat in and around Mcrida, the Itza lords were becoming independent peasant farmers in the eastern areas, increasingly preoccupied with weather, harvests, and the agricultural calendar. Nonetheless, they retained a lively interest in theology and in the traditional katun calendar, and they continued to read and ponder their prophetic histories.
Page 1 and 2: THE ANCIENT FUTURE OF THE ITZA w* k
Page 3 and 4: The Ancient Future of the Itza The
Page 5 and 6: T u men ah miatzob Ba Cabob: Sir J.
Page 7 and 8: Acknowledgments Introduction xi ix
Page 9 and 10: GULF OF MEXICO 0 1 ITZA 0 o • CUP
Page 11 and 12: Xll INTRODUCTION (or twenty tuns of
Page 13 and 14: XIV Concordance Chapter 22 42 15 6
Page 15: Xvi INTRODUCTION The Itza What foll
Page 19 and 20: XX INTRODUCTION Perhaps the most st
Page 21 and 22: From the end of the Xiu cycle in 69
Page 23 and 24: chief of the Toltec Xiu. It was 710
Page 25 and 26: territory of Champoton. From 968 to
Page 27 and 28: Ceel, Cinteotl the Younger, Tzontec
Page 29 and 30: Spanish first saw Yucatan, eighty y
Page 31 and 32: By 1461 it was the Xiu time to deco
Page 33 and 34: the ceiba sacrifices to end the cyc
Page 35 and 36: Can Ul, dividing the heirs of Hapay
Page 37 and 38: EIGHT AHAU 21 (note continued from
Page 39 and 40: Katun 6 Ahau was the tenth in the I
Page 41 and 42: The prophecy of Ahau Pech from star
Page 43 and 44: WiSftSiKT THE SIXTEENTH CENTURY
Page 45 and 46: 3o 13 Ahau was the thirteenth in th
Page 47 and 48: 32 and in 1527 he told the sun prie
Page 49 and 50: 34 the sun priests Kauil Ch'el, Aha
Page 51 and 52: 36 THE SIXTEENTH CENTURY of Emal wa
Page 53 and 54: 38 die of Uo, Emal and Hoi Tun Zuyu
Page 55 and 56: 40 arily, there are seven honey tam
Page 57 and 58: 42 Merida was the seat of the katun
Page 59 and 60: 44 fate of 11 Ahau, and poor food w
Page 61 and 62: 46 THE SIXTEENTH CENTURY Itza Gods
Page 63 and 64: 48 THE SIXTEENTH CENTURY Tzec; the
Page 65 and 66: 50 which came to the center of the
Page 67 and 68:
52 envy is his soul. Mad was the pr
Page 69 and 70:
54 not mine, for it happened thrice
Page 71 and 72:
56 Tzin Yabun the Younger's prophec
Page 73 and 74:
sembled, but they were usurpers try
Page 75 and 76:
6o THE SIXTEENTH CENTURY and the be
Page 77 and 78:
62 THE SIXTEENTH CENTURY time, with
Page 79 and 80:
64 Everything was torn up by war in
Page 81 and 82:
5 Ahau was the fourth in the Itza k
Page 83 and 84:
Ma Zuy and Ben Pal were allies and
Page 85 and 86:
^s 1 invented in Mayapan, and was t
Page 87 and 88:
IV -r I 1 W Ai I: î e£ I MULUC (1
Page 89 and 90:
OÍ2 fe forced migrations in the se
Page 91 and 92:
Then spoke the lesser priests. And
Page 93 and 94:
M there was famine and then later d
Page 95 and 96:
The city traitor, the pretended eas
Page 97 and 98:
I m 8 KAN (1601) In 1601 in 5 Ahau
Page 99 and 100:
•Ai the monuments for the ancesto
Page 101 and 102:
m. f joicing of the rebels, as Ol Z
Page 103 and 104:
,-tó ticipating by ten years what
Page 105 and 106:
•fît FIVE AHAU 91 -$j converted
Page 107 and 108:
his sash. Solemnly they made the ci
Page 109 and 110:
i began, and the next day was the o
Page 111 and 112:
L year of dissipation, adults and c
Page 113 and 114:
ma the attacks and plague that affl
Page 115 and 116:
icy and priesthood of the katun, sh
Page 117 and 118:
accounts of Puc Tun, the Spokesman
Page 119 and 120:
¥ the Maya lords, Cap Uah spread t
Page 121 and 122:
Bech' came to the lake and caused c
Page 123 and 124:
to divide the land, weakening it, e
Page 125 and 126:
Tun and Xopan Náhuatl, sun priests
Page 127 and 128:
3 Ahau was the fifth in the Itza ka
Page 129 and 130:
ter to the wilderness, and 01 Zip a
Page 131 and 132:
1 a* THREE AHAU 117 16. can Cib 17.
Page 133 and 134:
m THREE AHAU II9 13. ox Ymix 14. ca
Page 135 and 136:
I M THREE AHAU 121 29. buluc Lamat
Page 137 and 138:
I; n % is. THREE AHAU 14. noil Ix 1
Page 139 and 140:
t - .V Vi- 1 ç? i : • r. i THREE
Page 141 and 142:
I THREE AHAU 127 16. lahca Etz'nab
Page 143 and 144:
U Like the preceding chapter, this
Page 145 and 146:
i» Si fe i 1. is. THREE AHAU 131 Y
Page 147 and 148:
i THREE AHAU 133 T u lacal ocsah ob
Page 149 and 150:
í I s & ! Zuyua was the seat of ka
Page 151 and 152:
a even in Mayapan by sacrifices in
Page 153 and 154:
country and the city, even Merida t
Page 155 and 156:
the true prophecy to the world from
Page 157 and 158:
I: was the end of the capital God w
Page 159 and 160:
Valladolid was the seat of katun 12
Page 161 and 162:
. katun ended in the selection of t
Page 163 and 164:
. ter as the local books said. For
Page 165 and 166:
10 Ahau was the eighth in the Itza
Page 167 and 168:
'W monies of the four Fathers of th
Page 169 and 170:
Katun 8 Ahau was seated at Mayapan,
Page 171 and 172:
m Such was the evil power of Kak Mo
Page 173 and 174:
1 1 ! t I state killing village hea
Page 175 and 176:
i î I Y i Î I i r \ the water pri
Page 177 and 178:
Teabo was the seat of katun 4 Ahau.
Page 179 and 180:
every one of them. Such were the lo
Page 181 and 182:
and the year and the katun come out
Page 183 and 184:
starts over. At the time of the tun
Page 185 and 186:
TWO AHAU 173 1764 cabil Cauac 1765
Page 187 and 188:
TWO AHAU 175 Ma ix macma lub on i T
Page 189 and 190:
This text begins with a table corre
Page 191 and 192:
The final lines imply divination fr
Page 193 and 194:
THIRTEEN AHAU 183 1758 hunil Kan ti
Page 195 and 196:
This is the history of God by the p
Page 197 and 198:
end of the faguar priesthood. Like
Page 199 and 200:
tribute and the establishment of Ch
Page 201 and 202:
against Havana, which was apostate.
Page 203 and 204:
tories like those of Ahau Pech, and
Page 205 and 206:
Appendix: The Mayan Calendar The Bo
Page 207 and 208:
THE MAYAN CALENDAR 197 The Tikal Ca
Page 209 and 210:
Yearbearer Type Days {Kin) I II III
Page 211 and 212:
202 BIBLIOGRAPHY EDMONSON, MUNRO S.
Page 213 and 214:
Entries in the index are primarily
Page 215 and 216:
Cabil Neb A, 16 cabildo (Sp. 'town
Page 217 and 218:
8 Ahau (1461) to 13 Ahau (1800), 34
Page 219 and 220:
God, 119, 198, 412, 517, 541, 645,
Page 221 and 222:
226; day and night, 1372,1734,1776,
Page 223 and 224:
Morley, Sylvanus G., 442 mother, 18
Page 225 and 226:
lamentation; mourning; pacing; pena
Page 227 and 228:
Tozzer, Alfred M., 118, 144, 261, 3
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