Guide Heaven Born Merida and its Destiny: The Book of Chilam Balam of Chumayel

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  2. VIAF ID: 109869338 (Personal)
  3. Latin American Studies | Page 7 | The University of Texas Press
  4. Postclassic Maya
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Incense and candles are also offered. Most dramatic is the offering of male and female turkeys at the sacred spring..

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Sacrifices to the serpent Noh Chih Chan are made at the sacred spring. In addition, liquid offerings to the spirit of the earth are poured into pits dug in fields or the sacred spring. The vertical movement of these offerings replicates the cosmic act of impregnation of the earth by the sun as well as the descent of rain to the earth. The cacao drinks that are used extensively in these rituals are specifically associated with the cold, moist rainy season Kufer and Heinrich, : The ritualists attempt to transform the temple of Saint Francis into a realm attractive to the rain deities by sprinkling it with sacred water and by maintaining a water-filled canoe placed beneath the altar..

The first set of comparisons involves the almanac on Dresden pages 31bb, which has links to the mesa celebrated at the sacred pool and the drilling of new fire. The pool where the rituals take place is believed to be a portal to the underworld, much as is true of the serpent cenotes in the Dresden almanac; it likewise serves as a place of evaporation from which clouds derive their water.

His presence here serves to symbolize the waters that will rise into the sky and fall as rain during the upcoming rainy season.. They can also be compared to the ah kaan tun , or serpent stones, pictured on Dresden 25cc, which serve as the focal point for the rituals undertaken by the deities of the incoming year. This provides another link among these objects, Chaak, and ceremonies to call the rains..

Drawing by Matthew Looper. Various explanations have been offered for the frames that show Chaak holding torches on D. After new fire was drilled as, for example, on Madrid 51a [ figure 6 ] , torches were lit so they could be used to reignite the fres at each of the temples and houses.

The drilling of new fire on Madrid Codex 51a. The lower register of the Dresden yearbearer almanac has a number of specific parallels to these events, including the emphasis on Chaak and serpents, which can be associated with the Noh Chih Chan and rainmaking ceremonies. Instead of burning candles before the trees, however, the burning of incense is portrayed.. This event is not represented in the Dresden yearbearer almanac, given its focus on events falling later in the year..

The planting of seeds using a digging stick on M. Additionally, the hieroglyphic texts accompanying the Madrid yearbearer almanac include references to the four color-directional clouds, which evoke the sacrifices made to the Noh Chih Chan so that they would transform into the rain clouds.. Both sets of rituals incorporate sympathetic magic, such as the scattering and burning of incense to induce the rains, and are characterized by similar types of offerings including incense, food and drink, and sacrificial birds.

We follow Thompson 90 in suggesting that the pictures and hieroglyphic captions on pages 26c and 28c were transposed by the scribe. Yearbearer ceremonies like those depicted in the Dresden almanac fell in mid-August during the early 15 th century. In this respect, their timing corresponds much more closely with the rituals performed in conjunction with the second zenith passage i. A detailed comparison however, suggests a closer correspondence between the events depicted on Dresden and the April rituals, as discussed below..

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Gabrielle Vail , Matthew G. Under a Creative Commons license. Both ritual complexes involve foundation events, acts of sacrifice, petitions to the rain and earth deities, and an emphasis on sacred watery places. Palabras clave:. Texto completo.


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We dedicate this paper to her memory as an esteemed colleague and valued friend. Introduction Previous researchers have commented on connections between renewal ceremonies practiced in various contemporary Maya communities see, e. Although they are separated by great distances in time and space, our analysis suggests the possibility that renewal ceremonies similar to those depicted for the yearbearer days in the Maya codices were part of a widespread tradition that encompassed much, if not all, of the Maya region inhabited during the Terminal Classic and Postclassic periods.

Figure 1.

VIAF ID: 109869338 (Personal)

Figure 2. Figure 3. The coefficient of 11 given in the almanac is a scribal error. Figure 4. Figure 5. Figure 6. The Calendrical Meaning of Ritual among the Maya.

Latin American Studies | Page 7 | The University of Texas Press

Naumannschen Lichtdruckeret, ,. The Madrid Codex photographed for William E. Gates , Point Loma, ,. Los mayas eternos, Libro Mex Editores, ,. Ethnohistory, 37 , pp.

Postclassic Maya

Chocolate in Mesoamerica: A Cultural. History of Cacao, pp. Mexicon, 17 , pp. Codex Cortesianus. Eric S.. Tekanto, a Maya Town in Colonial. Includes index. Bibliography: p. View online Borrow Buy Freely available Show 0 more links Set up My libraries How do I set up "My libraries"?

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Eddie Koiki Mabo Library. La Trobe University Library. Borchardt Library, Melbourne Bundoora Campus. Open to the public ; University of Sydney Library. UNSW Library. None of your libraries hold this item. Found at these bookshops Searching - please wait We were unable to find this edition in any bookshop we are able to search. These online bookshops told us they have this item:. Edmonson reinterprets the book as literature and as history, placing it in chronological order and translating it as poetry.

The ritual nature of Mayan history clearly emerges and casts new light on Mexican and Spanish acculturation of the Yucatecan Maya in the post-Classic and colonial periods. Both document the changing calendar of the colonial period and the continuing vitality of pre-Columbian ritual thought down to the nineteenth century. Perhaps the biggest surprise is the survival of the long-count dating system down to the Baktun Ceremonial of But there are others: the use of rebus writing, the survival of the tun until , graphic if oblique accounts of Mayan ceremonial drama, and the depiction of the Spanish conquest as a long-term inter-Mayan civil war.

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