Maya calendar origins : monuments, mythistory, and the materialization of time
著者
書誌事項
Maya calendar origins : monuments, mythistory, and the materialization of time
（The William & Bettye Nowlin series in art, history, and culture of the Western Hemisphere）
University of Texas Press, 2007
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注記
Includes bibliographical references (p. [217]-248) and index
内容説明・目次
内容説明
In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system. Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces.
Rice shows how time became materialized-transformed into status objects such as monuments that encoded calendrical or temporal concerns-as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.
目次
List of Figures and Tables Note on Orthography and Dates Preface Acknowledgments 1. Introduction Popol Vuh, a Maya Creation Myth Time and Preclassic Mesoamerica Chiefdoms and Cycles The Early Maya and the Isthmian Region 2. In the Beginning: Early Mesoamerican Prehistory Early Occupation: The Paleoindian or Lithic Stage The Archaic Stage The Archaic-to-Formative Transition The Early Mesoamerican Tradition Discussion 3. Mesoamerican Calendrics: Time and Its Recording The 260-day Calendar The 360- and 365-day Calendars The Long Count and the May Origins of the Mesoamerican Calendars Recording Time Discussion 4. Maya Calendar Developments in Broader Context Originally Thirteen Months? Beginnings and Endings The Months and the Day Names: A Derivational Model Calendrical Origins and the Popol Vuh 5. Middle and Late Preclassic: The Gulf Coast Olmec and Epi-Olmec Architectural Patterns Monuments, Iconography, and Themes Discussion: Calendrical Implications The Epi-Olmec Discussion 6. Late Preclassic: Izapa and Kaminaljuyu Izapa, Chiapas Kaminaljuyu and Related Sites Discussion: Calendrical Implications 7. The Early Maya Lowlands: Origins and Settlements Origin Myths Archaeology: The Earliest Lowland Settlers and Their Languages Archaeology and Architecture Archaeology and Exchange Discussion 8. Early Lowland Maya Intellectual Culture: Writing, Stelae, and "Government" Writing Systems The Stela "Cult" and Calendrics Ties to the Isthmus Leadership, Politics, and Government 9. The Materialization and Politicization of Time Development of the Calendars The Popol Vuh and Calendars Pilgrimages and Tollans Cycling: Chiefly and Calendrical Maya Calendars: Order, Legitimacy, and Wealth Notes References Cited Index
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