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An day count is attested in a few inscriptions; repeating sets of 9- and day intervals associated with different groups of deities, animals and other significant concepts are also known. Maya concepts of time With the development of the place-notational Long Count calendar believed to have been inherited from other Mesoamerican culturesthe Maya had an elegant system with which events could be recorded in a linear relationship to one another, and also with respect to the calendar "linear time" itself.
In theory, this system could readily be extended to delineate any length of time desired, by simply adding to the number of higher-order place markers used and thereby generating an ever-increasing sequence of day-multiples, each day in the sequence uniquely identified by its Long Count number.
In practice, most Maya Long Count inscriptions confine themselves to noting only the first five coefficients in this system a b'ak'tun-countsince this was more than adequate to express any historical or current date 20 b'ak'tuns cover 7, solar years. Even so, example inscriptions exist which noted or implied lengthier sequences, indicating that the Maya well understood a linear past-present-future conception of time.
However, and in common with other Mesoamerican societies, the repetition of the various calendric cycles, the natural cycles of observable phenomena, and the recurrence and renewal of death-rebirth imagery in their mythological traditions were important and pervasive influences upon Maya societies.
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This conceptual view, in which the "cyclical nature" of time is highlighted, was a pre-eminent one, and many rituals were concerned with the completion and re-occurrences of various cycles. As the particular calendaric configurations were once again repeated, so too were the "supernatural" influences with which they were associated.
Thus it was held that particular calendar configurations had a specific "character" to them, which would influence events on days exhibiting that configuration. Divinations could then be made from the auguries associated with a certain configuration, since events taking place on some future date would be subject to the same influences as its corresponding previous cycle dates.
Events and ceremonies would be timed to coincide with auspicious dates, and avoid inauspicious ones. A cyclical interpretation is also noted in Maya creation accounts, in which the present world and the humans in it were preceded by other worlds one to five others, depending on the tradition which were fashioned in various forms by the gods, but subsequently destroyed.
The present world also had a tenuous existence, requiring the supplication and offerings of periodic sacrifice to maintain the balance of continuing existence. Similar themes are found in the creation accounts of other Mesoamerican societies. The word tzolk'in is a neologism coined in Yucatec Maya, to mean "count of days" Coe The various names of this calendar as used by Precolumbian Maya peoples are still debated by scholars. The Aztec calendar equivalent was called Tonalpohualli, in the Nahuatl language.
The tzolk'in calendar combines twenty day names with the thirteen numbers of the trecena cycle to produce unique days. It is used to determine the time of religious and ceremonial events and for divination. Each successive day is numbered from 1 up to 13 and then starting again at 1. Separately from this, every day is given a name in sequence from a list of 20 day names: The sequence number of the named day in the Tzolk'in calendar 2.
Day name, in the standardized and revised orthography of the Guatemalan Academia de Lenguas Mayas 3. An example glyph logogram for the named day.
Note that for most of these several different forms are recorded; the ones shown here are typical of carved monumental inscriptions these are "cartouche" versions 4. Day name, as recorded from 16th century Yukatek Maya accounts, principally Diego de Landa; this orthography has until recently been widely used 5. In most cases, the actual day name as spoken in the time of the Classic Period ca. The versions given here in Classic Maya, the main language of the inscriptions are reconstructed on the basis of phonological evidence, if available; a '?
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