
Contents
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Images of Yearbearers in the Postclassic Images of Yearbearers in the Postclassic
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Seasonal Position of the Yearbearers and the New Year Seasonal Position of the Yearbearers and the New Year
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Modern Survival of the Yearbearer System and Festival Calendar Modern Survival of the Yearbearer System and Festival Calendar
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The Agricultural Cycle and Middle Preclassic (1000–350 CE) Positioning of the Yearbearers The Agricultural Cycle and Middle Preclassic (1000–350 CE) Positioning of the Yearbearers
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San Bartolo: The Earliest Known Maya Yearbearer Images San Bartolo: The Earliest Known Maya Yearbearer Images
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Central Mexican Counterparts for the Yearbearers Central Mexican Counterparts for the Yearbearers
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Mayapán Effigy Censers and Yearbearer Iconography Mayapán Effigy Censers and Yearbearer Iconography
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Concluding Remarks Concluding Remarks
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Acknowledgments Acknowledgments
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Notes Notes
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12 Imagery of the Yearbearers in Maya Culture and Beyond
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Published:January 2024
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Abstract
The yearbearers were four-day signs evenly spaced in the 20-day signs of the 260-day divinatory almanac (a permutation of those signs and thirteen numerals) that could begin, and name, the intercalated 365-day Haab calendar, a year that approximated the solar year. Here the author presents and discusses the yearbearers as depicted in three Maya codices and one highland Mexican codex. She reviews and interprets the evidence for the deep antiquity of the yearbearers, with evidence that the Late Preclassic Pinturas Shrine murals of San Bartolo depict yearbearer rituals resonate with the rituals of the codices. She suggests that the 260-day almanac was already in existence when the Long Count calendar was devised. Significantly, the 260-day almanac divides the solar year into 260- and 105-day seasons that are compatible with the growing season of staple maize and also resonates with the span of human gestation. She concludes with a discussion of the ornate effigy censers of deities at Mayapan, their depiction of yearbearers and the ritual contexts of use and disposal that archaeology has revealed. These affirm archaeological discussions of Diane Chase at Postclassic Santa Rita Corozal regarding yearbearer rituals and echo the time-based Katun rituals of Classic Caracol.
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