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Maya calendar


The Maya calendar is a system of calendars used in pre-Columbian Mesoamerica, and in many modern communities in highland Guatemala[1] and in Veracruz, Oaxaca and Chiapas, Mexico.[2]






The 260-day count is known to scholars as the Tzolkin, or Tzolk'in in the revised orthography of the Academia de las Lenguas Mayas de Guatemala.[4] The Tzolk'in was combined with a 365-day vague solar year known as the Haab, or Haab year' , to form a synchronized cycle lasting for 52 Haabs, called the Calendar Round. Smaller cycles of 13 days (the trecena) and 20 days (the veintena) were important components of the Tzolk'in and Haab' cycles, respectively. The Calendar Round is still in use by many groups in the Guatemalan highlands.[5]

A different calendar was used to track longer periods of time, and for the inscription of calendar dates (i.e., identifying when one event occurred in relation to others). This is the Long Count. It is a count of days since a mythological starting-point.[6] According to the correlation between the Long Count and Western calendars accepted by the great majority of Maya researchers (known as the Goodman-Martinez-Thompson, or GMT, correlation), this starting-point is equivalent to August 11, 3114 BCE in the proleptic Gregorian calendar or 6 September in the Julian calendar (−3113 astronomical). The GMT correlation was chosen by John Eric Sydney Thompson in 1935 on the basis of earlier correlations by Joseph Goodman in 1905 (August 11), Juan Martínez Hernández in 1926 (August 12), and Thompson himself in 1927 (August 13).[7][8] By its linear nature, the Long Count was capable of being extended to refer to any date far into the past or future. This calendar involved the use of a positional notation system, in which each position signified an increasing multiple of the number of days. The Maya numeral system was essentially vigesimal (i.e., base-20), and each unit of a given position represented 20 times the unit of the position which preceded it. An important exception was made for the second-order place value, which instead represented 18 × 20, or 360 days, more closely approximating the solar year than would 20 × 20= 400 days. It should be noted however that the cycles of the Long Count are independent of the solar year.


A 584-day Venus cycle was also maintained, which tracked the heliacal risings of Venus as the morning and evening stars. Many events in this cycle were seen as being astrologically inauspicious and baleful, and occasionally warfare was astrologically timed to coincide with stages in this cycle.

Less-prevalent or poorly understood cycles, combinations and calendar progressions were also tracked. An 819-day Count is attested in a few inscriptions. Repeating sets of 9-day (see below "Nine lords of the night")[9] and 13-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 cultures), the 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-count), since this was more than adequate to express any historical or current date (20 b'ak'tuns cover 7,885 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 influences upon Maya societies. 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 calendric 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.[10]

The completion of significant calendar cycles ("period endings"), such as a k'atun-cycle, were often marked by the erection and dedication of specific monuments (mostly stela inscriptions, but sometimes twin-pyramid complexes such as those in Tikal and Yaxha), commemorating the completion, accompanied by dedicatory ceremonies.

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.[11]


The tzolk'in (in modern Maya orthography; also commonly written tzolkin) is the name commonly employed by Mayanist researchers for the Maya Sacred Round or 260-day calendar. The word tzolk'in is a neologism coined in Yucatec Maya, to mean "count of days" (Coe 1992). 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 260 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:

Tzolk'in calendar: named days and associated glyphs
Num. 1
Name 2
example 3
16th C.
Yucatec 4
Classic Maya 5
Num. 1
Name 2
example 3
16th C.
Yucatec 4
Classic Maya 5
01 Imix' MAYA-g-log-cal-D01-Imix.png Imix Imix (?) / Ha' (?) 11 Chuwen MAYA-g-log-cal-D11-Chuwen.png Chuen (unknown)
02 Ik' MAYA-g-log-cal-D02-Ik.png Ik Ik' 12 Eb' MAYA-g-log-cal-D12-Eb.png Eb (unknown)
03 Ak'b'al MAYA-g-log-cal-D03-Akbal.png Akbal Ak'b'al (?) 13 B'en MAYA-g-log-cal-D13-Ben.png Ben C'klab
04 K'an MAYA-g-log-cal-D04-Kan.png Kan K'an (?) 14 Ix MAYA-g-log-cal-D14-Ix.png Ix Hix (?)
05 Chikchan MAYA-g-log-cal-D05-Chikchan.png Chicchan (unknown) 15 Men MAYA-g-log-cal-D15-Men.png Men (unknown)
06 Kimi MAYA-g-log-cal-D06-Kimi.png Cimi Cham (?) 16 K'ib' MAYA-g-log-cal-D16-Kib.png Cib (unknown)
07 Manik' MAYA-g-log-cal-D07-Manik.png Manik Manich' (?) 17 Kab'an MAYA-g-log-cal-D17-Kaban.png Caban Chab' (?)
08 Lamat MAYA-g-log-cal-D08-Lamat.png Lamat Ek' (?) 18 Etz'nab' MAYA-g-log-cal-D18-Etznab.png Etznab (unknown)
09 Muluk MAYA-g-log-cal-D09-Muluk.png Muluc (unknown) 19 Kawak MAYA-g-log-cal-D19-Kawak.png Cauac (unknown)
10 Ok MAYA-g-log-cal-D10-Ok.png Oc (unknown) 20 Ajaw MAYA-g-log-cal-D20-Ajaw.png Ahau Ajaw
  1. 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[4]
  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. 200–900) when most inscriptions were made is not known. The versions given here (in Classic Maya, the main language of the inscriptions) are reconstructed on the basis of phonological evidence, if available; a '?' symbol indicates the reconstruction is tentative.[12]

Some systems started the count with 1 Imix', followed by 2 Ik', 3 Ak'b'al, etc. up to 13 B'en. The trecena day numbers then start again at 1 while the named-day sequence continues onwards, so the next days in the sequence are 1 Ix, 2 Men, 3 K'ib', 4 Kab'an, 5 Etz'nab', 6 Kawak, and 7 Ajaw. With all twenty named days used, these now began to repeat the cycle while the number sequence continues, so the next day after 7 Ajaw is 8 Imix'. The repetition of these interlocking 13- and 20-day cycles therefore takes 260 days to complete (that is, for every possible combination of number/named day to occur once).

  Origin of the Tzolk'in

The exact origin of the Tzolk'in is not known, but there are several theories.

  • One theory is that the calendar came from mathematical operations based on the numbers thirteen and twenty, which were important numbers to the Maya. The numbers multiplied together equal 260.
  • Another theory is that the 260-day period came from the length of human pregnancy. This is close to the average number of days between the first missed menstrual period and birth, unlike Naegele's rule which is 40 weeks (280 days) between the last menstrual period and birth. It is postulated that midwives originally developed the calendar to predict babies' expected birth dates. The deity Ix Chel is thus of particular interest due to her mythic relation to the calendar.
  • A third theory comes from understanding of astronomy, geography and archaeology. The mesoamerican calendar probably originated with the Olmecs, and a settlement existed at Izapa, in southeast Chiapas Mexico, before 1200 BC. There, at a latitude of about 15° N, the Sun passes through zenith twice a year, and there are 260 days between zenithal passages, and gnomons (used generally for observing the path of the Sun and in particular zenithal passages), were found at this and other sites. The sacred almanac may well have been set in motion on August 13, 1359 BC, in Izapa. Vincent H. Malmström, a geographer who suggested this location and date, outlines his reasons (while offering strong arguments against both of the former explanations):
  • (1) Astronomically, it lay at the only latitude in North America where a 260-day interval (the length of the "strange" sacred almanac used throughout the region in pre-Columbian times) can be measured between vertical sun positions–an interval which happens to begin on the 13th of August–the day the peoples of the Mesoamerica believed that the present world was created;
  • (2) Historically, it was the only site at this latitude which was old enough to have been the cradle of the sacred almanac, which at that time (1973) was thought to date to the 4th or 5th centuries BCE; and
  • (3) Geographically, it was the only site along the required parallel of latitude that lay in a tropical lowland ecological niche where such creatures as alligators, monkeys, and iguanas were native–all of which were used as day-names in the sacred almanac.[13]
  • A fourth theory is that the calendar is based on the crops. From planting to harvest is approximately 260 days.[citation needed]


Haab' months: names and glyphs[14] in sequence
Meaning of glyph Seq.
Meaning of glyph
1 Pop Pop mat 10 Yax Yax green storm
2 Wo' Wo black conjunction 11 Sak' Sak white storm
3 Sip Sip red conjunction 12 Keh Keh red storm
4 Sotz' Sotz' bat 13 Mak Mak enclosed
5 Sek Sek watering time 14 K'ank'in K'ank'in yellow sun
6 Xul Xul dog 15 Muwan' Muan owl
7 Yaxk'in' Yaxk'in new sun 16 Pax Pax planting time
8 Mol Mol water 17 K'ayab K'ayab turtle
9 Ch'en Ch'en black storm 18 Kumk'u Kumk'u granary
19 Wayeb' Wayeb five unlucky days

The Haab' was the Maya solar calendar made up of eighteen months of twenty days each plus a period of five days ("nameless days") at the end of the year known as Wayeb' (or Uayeb in 16th C. orthography). The five days of Wayeb', were thought to be a dangerous time. Foster (2002) writes, "During Wayeb, portals between the mortal realm and the Underworld dissolved. No boundaries prevented the ill-intending deities from causing disasters." To ward off these evil spirits, the Maya had customs and rituals they practiced during Wayeb'. For example, people avoided leaving their houses and washing or combing their hair. Bricker (1982) estimates that the Haab' was first used around 550 BC with a starting point of the winter solstice.[15]

The Haab' month names are known today by their corresponding names in colonial-era Yukatek Maya, as transcribed by 16th century sources (in particular, Diego de Landa and books such as the Chilam Balam of Chumayel). Phonemic analyses of Haab' glyph names in pre-Columbian Maya inscriptions have demonstrated that the names for these twenty-day periods varied considerably from region to region and from period to period, reflecting differences in the base language(s) and usage in the Classic and Postclassic eras predating their recording by Spanish sources.[16]

Each day in the Haab' calendar was identified by a day number in the month followed by the name of the month. Day numbers began with a glyph translated as the "seating of" a named month, which is usually regarded as day 0 of that month, although a minority treat it as day 20 of the month preceding the named month. In the latter case, the seating of Pop is day 5 of Wayeb'. For the majority, the first day of the year was 0 Pop (the seating of Pop). This was followed by 1 Pop, 2 Pop as far as 19 Pop then 0 Wo, 1 Wo and so on.

As a calendar for keeping track of the seasons, the Haab' was a bit inaccurate, since it treated the year as having exactly 365 days, and ignored the extra quarter day (approximately) in the actual tropical year. This meant that the seasons moved with respect to the calendar year by a quarter day each year, so that the calendar months named after particular seasons no longer corresponded to these seasons after a few centuries. The Haab' is equivalent to the wandering 365-day year of the ancient Egyptians.

  Calendar Round



Not every possible combination of Tzolk'in and Haab' can occur. For Tzolk'in days Imix, Kimi, Chwen and Kib', the Haab' day can only be 4, 9, 14 or 19; for Ik', Manik', Eb' and Kab'an, the Haab' day can only be 0, 5, 10 or 15; for Akb'al', Lamat, B'en and Etz'nab', the Haab' day can only be 1, 6, 11 or 16; for K'an, Muluk, Ix and Kawak, the Haab' day can only be 2, 7, 12 or 17; and for Chikchan, Ok, Men and Ajaw, the Haab' day can only be 3, 8, 13 or 18.

  Year Bearer

A "Year Bearer" is a Tzolk'in day name that occurs on the first day of the Haab'. If the first day of the Haab' is 0 Pop, then each 0 Pop will coincide with a Tzolk'in date, for example, 1 Ik'  0 Pop. Since there are twenty Tzolk'in day names and the Haab' year has 365 days (20*18 + 5), the Tzolk'in name for each succeeding Haab' zero day will be incremented by 5 in the cycle of day names like this:

1 Ik'   0 Pop
2 Manik'   0 Pop
3 Eb'   0 Pop
4 Kab'an   0 Pop
5 Ik'   0 Pop...

Only these four of the Tzolk'in day names can coincide with 0 Pop, and these four are called the "Year Bearers".

"Year Bearer" literally translates a Mayan concept.[18] Its importance resides in two facts. For one, the four years headed by the Year Bearers are named after them and share their characteristics; therefore, they also have their own prognostications and patron deities.[19] Moreover, since the Year Bearers are geographically identified with boundary markers or mountains, they help define the local community.[20]

The classic system of Year Bearers described above is found at Tikal and in the Dresden Codex. During the Late Classic period a different set of Year Bearers was in use in Campeche. In this system, the Year Bearers were the Tzolk'in that coincided with 1 Pop. These were Ak'b'al, Lamat, B'en and Edz'nab. During the Post-Classic period in Yucatán a third system was in use. In this system the Year Bearers were the days that coincided with 2 Pop: K'an, Muluc, Ix and Kawak. This system is found in the Chronicle of Oxkutzcab. In addition, just before the Spanish conquest in Mayapan the Maya began to number the days of the Haab' from 1 to 20. In this system the Year Bearers are the same as in the 1 Pop - Campeche system. The Classic Year Bearer system is still in use in the Guatemalan highlands[21] and in Veracruz, Oaxaca and Chiapas, Mexico.[22]

  Long Count

  Detail showing three columns of glyphs from 2nd century CE La Mojarra Stela 1. The left column gives a Long Count date of, or 156 CE. The two right columns are glyphs from the Epi-Olmec script.








Table of Long Count units
Days Long Count period Long Count unit Approximate solar years
1   1 Kin  
20 20 Kin 1 Uinal  
360 18 Uinal 1 Tun ~ 1
7,200 20 Tun 1 Ka'tun 19.7
144,000 20 Ka'tun 1 Bak'tun 394.3
2,880,000 20 Bak'tun 1 Pictun 7,885
57,600,000 20 Pictun 1 Kalabtun 157,808
1,152,000,000 20 Kalabtun 1 K'inchiltun 3,156,164
23,040,000,000 20 K'inchiltun 1 Alautun 63,123,288

  Supplementary Series

Many Classic period inscriptions include a series of glyphs known as the Supplementary Series. The operation of this series was largely worked out by John E. Teeple (1874–1931). The Supplementary Series most commonly consists of the following elements:

  Lords of the Night

Each night was ruled by one of the nine lords of the underworld. This nine day-cycle was usually written as two glyphs: a glyph that referred to the Nine Lords as a group, followed by a glyph for the lord that would rule the next night.

  Lunar Series

A lunar Series generally is written as five glyphs that provide information about the current lunation, the number of the lunation in a series of six, the current ruling lunar deity and the length of the current lunation.

  Moon age

The Maya counted the number of days in the current lunation. They used two systems for the zero date of the lunar cycle: either the first night they could see the thin crescent moon or the first morning when they could not see the waning moon.[24] The age of the moon was depicted by a set of glyphs that mayanists coined glyphs D and E:

  • D glyphs were used for lunar ages up to 19 days, with the number of days that passed from the new moon accompanied by a glyph that resembled a hand.
  • For lunar ages from 20 to 30, only the additional days from 20 were depicted accompanied by a glyph different from the first 20 days.

  Lunation number and lunar deity

The Maya counted the lunation in a cycle of six, numbered zero through 5. Each one was ruled by one of the six Lunar Deities. This was written as two glyphs: a glyph for the completed lunation in the lunar count with a coefficient of 0 through 5 and a glyph for the lunar deity that ruled the current lunation. Teeple found that Quirigua Stela E ( is lunar deity 2 and that most other inscriptions use this same moon number. It is an interesting date because it was a Ka'tun completion and a solar eclipse was visible in the Maya area two days later on the first unlucky day of Wayeb'.

  Lunation length

The length of the lunar month is 29.53059 days so if you count the number of days in a lunation it will be either 29 or 30 days. The maya wrote whether the lunar month was 29 or 30 days as two glyphs: a glyph for lunation length followed by either a glyph made up of a moon glyph over a bundle with a suffix of 19 for a 29 day lunation or a moon glyph with a suffix of 10 for a 30 day lunation.

  Short Count


  Venus cycle

Another important calendar for the Maya was the Venus cycle. The Maya kings had skilled astronomers who could calculate the Venus cycle with great accuracy. There are six pages in the Postclassic Dresden Codex devoted to the accurate calculation of the heliacal rising of Venus. The Maya were able to achieve such accuracy by careful observation over many years. Venus was often referred to as both "The Morning Star" and "The Evening Star" because of its visibility during both times. This makes Venus unique. There are various theories as to why the Venus cycle was especially important for the Maya. Across Mesoamerica, Venus was often depicted as "defeating" the Sun and the Moon, perhaps because of its persistent visibility after transitions from day-into-night (and vice-versa). Most scholars agree that Venus was associated with war and that the Maya used it to divine good times (called electional astrology) for their coronations and wars. Maya rulers planned for wars to begin when Venus rose.

  See also


  1. ^ Tedlock, Barbara, Time and the Highland Maya Revised edition (1992 Page 1) "Scores of indigenous Guatemalan communities, principally those speaking the Mayan languages known as Ixil, Mam, Pokomchí, and Quiché, keep the 260-day cycle and (in many cases) the ancient solar cycle as well (chapter 4)."
  2. ^ Miles, Susanna W, "An Analysis of the Modern Middle American Calendars: A Study in Conservation." In Acculturation in the Americas. Edited by Sol Tax, pp. 273–84. Chicago: University of Chicago Press, 1952.
  3. ^ See entry on Itzamna, in Miller and Taube (1993), pp.99–100.
  4. ^ a b Academia de las Lenguas Mayas de Guatemala (1988). Lenguas Mayas de Guatemala: Documento de referencia para la pronunciación de los nuevos alfabetos oficiales. Guatemala City: Instituto Indigenista Nacional. . Refer citation in Kettunen and Hemke (2005:5) for details and notes on adoption among the Mayanist community.
  5. ^ Barbara Tedlock, Time and the Highland Maya Revised edition (1992 Page 1)."
  6. ^ "Mythological" in the sense that when the Long Count was first devised sometime in the Mid- to Late Preclassic, long after this date; see for e.g. Miller and Taube (1993, p.50).
  7. ^ Finley (2002), Voss (2006, p.138)
  8. ^ Malmström (1997): "Chapter 6: The Long Count: The Astronomical Precision".
  9. ^ See separate brief Wikipedia article Lords of the Night
  10. ^ Coe (1992), Miller and Taube (1993).
  11. ^ Miller and Taube (1993, pp.68–71).
  12. ^ Classic-era reconstructions are as per Kettunen and Helmke (2005), pp.45–46..
  13. ^ Malmström (1997), and http://www.dartmouth.edu/~izapa/izapasite.html
  14. ^ Kettunen and Helmke (2005), pp.47–48
  15. ^ Zero Pop actually fell on the same day as the solstice on 12/27/−575, 12/27/−574, 12/27/−573, and 12/26/−572 (astronomical year numbering, Universal Time), if you don't account for the fact that the Maya region is in roughly time zone UT−6. See IMCCE seasons.
  16. ^ Boot (2002), pp.111–114.
  17. ^ For further details, see Thompson 1966: 123-124
  18. ^ Thompson 1966: 124
  19. ^ For a thorough treatment of the Year Bearers, see Tedlock 1992: 89-90; 99-104 and Thompson 1966
  20. ^ See Coe 1965
  21. ^ Tedlock 1992: 92
  22. ^ Miles, Susanna W, "An Analysis of the Modern Middle American Calendars: A Study in Conservation." In Acculturation in the Americas. Edited by Sol Tax, pp. 273-84. Chicago: University of Chicago Press, 1952.
  23. ^ As quoted in USA Today (MacDonald 2007). Despite this knowledge questions still remain, as Professor Robert Chalken states "The ancient Maya really saw a lot of value in the calendar and treated it as a sacred thing, for them it was an ongoing process they would finish a cycle, celebrate, and then return to working on it. The question still remains why they stop with no sign of starting up again. It would have made much more sense to stop at the next cycle if they had just gotten 'sick' of working on it."
  24. ^ Thompson, J. Eric S. Maya Hieroglyphic Writing, 1950 Page 236
  25. ^ Roys 1967: 132, 184–185


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Thomas, Cyrus (1897). "Day Symbols of the Maya Year". In J. W. Powell (ed.) (Project Gutenberg EBook online reproduction). Sixteenth Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1894–1895. Washington DC: Bureau of American Ethnology, Smithsonian Institution; U.S. Government Printing Office. pp. 199–266. OCLC 14963920. http://www.gutenberg.org/etext/18973/. 
Thompson, J. Eric S. (1960 and subsequent printings). Maya Hieroglyphic Writing: An Introduction. Civilization of the American Indian Series, No. 56 (3rd ed.). Norman: University of Oklahoma Press. ISBN 0-8061-0447-3. OCLC 275252. 
Tozzer, Alfred M. notes, trans., ed. (1941). Landa's Relación de las cosas de Yucatán: a translation. Papers of the Peabody Museum of American Archaeology and Ethnology, Harvard University vol. 18. Charles P. Bowditch and Ralph L. Roys (additional trans.) (translation of Diego de Landa's Relación de las cosas de Yucatán [orig. ca. 1566], with notes, commentary, and appendices incorporating translated excerpts of works by Gaspar Antonio Chi, Tomás López Medel, Francisco Cervantes de Salazar, and Antonio de Herrera y Tordesillas. English ed.). Cambridge, MA: Peabody Museum of Archaeology and Ethnology. OCLC 625693. 
Voss, Alexander (2006). "Astronomy and Mathematics". In Nikolai Grube (ed.). Maya: Divine Kings of the Rain Forest. Eva Eggebrecht and Matthias Seidel (assistant eds.). Cologne, Germany: Könemann. pp. 130–143. ISBN 978-3-8331-1957-6. OCLC 71165439. 

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