What will not happen in 2012

author Stephen Houston
Guestbook Add to "Favourites" RUS ver.
B ack to Articles
B ack to main page

Epigraphers await 2012 with trepidation. There will be ill-founded claims, bad Hollywood movies (one now in production), silly reportage, and much distortion of what 2012 meant for the ancient Maya. Every imaginable anxiety will apply to this key event in the Maya calendar. If we are candid, too, there will be renewed interest in our field, which scholars can shape to positive resultif the public ever bothers to listen. A rich ethnography of misunderstanding awaits those who wish to peruse the web.

Such an ethnography is not my purpose here. Rather, I present a mea culpa and a rectification. In 1996, Stuart and I discussed part of the text on Tortuguero Monument 6, suggesting that, on 4 Ajaw 3 Kankin, Julian Dec. 10, AD 2012, a god will descend, ye-ma or yemal, in what was held to be a nearly unique example of Classic-era prophecy. Why unique? because when the Classic texts refer to the future, they typically encompass impersonal temporal events that are safely predictable (Houston and Stuart 1996:301, fn. 7). Stuart and I left a small escape chute, admitting that there are some technical problems with this translation (ibid.).

The relevant, final portions of Monument 6 record a Distance Number that counts from the principal event in the inscription (Fig. 1). The earlier event is the dedication (EL?-le-NAAH-ji-ja) of the building that doubtless housed this T-shaped panel (mentioned at E6-F6, []). The future events are described as tzuhtzjoom u 13 pih 4 Ajaw 3 Uniiw utoom, all impersonal and safely predictable insofar as they are straightforward references to the conclusion of a major cycle at a particular Calendar Round. What follows is the discourse marker i-, an eroded glyph, and ye-? 9 YOOK-TE ta By one reading of the text, whatever takes place after the i- elaborates and extends this future sequence of events.

Or that is what we wrote in 1996. It happens that two others texts encapsulate a very similar pattern of dates. One comes from Naranjo, Guatemala, and is now in the Museo Popol Vuh in Guatemala City (Fig. 2, Graham 1978:103). The second, recently found at La Corona, Guatemala, by Marcello Canuto of Yale, has been drawn in pencil by David Stuart. (Avid bibliophiles will discover that a recent coffee-table book published in Guatemala has full photographs of the La Corona texts as well.)

The final portion of the Naranjo text ends by counting forward to a future date, 7 Ajaw 18 Zip [Julian March 11, AD 830], with a rare future of a mediopassive verb, subfixed, apparently, by [yi]mo. Thus, the inscription vaults into the future, many decades after the final contemporary date on the monument, and then, at the end, shifts back to that earlier date, (9.) 5 Ajaw 3 Chen [Julian Aug. 22, AD 593]. This is when the current ruler scattered incense, presumably at the dedication of the text and, according to Stela 38, the consecration of two other stones as well, probably Stelae 38 and 39, both found near Structure D-1 at Naranjo. The text accordingly situates itself in present time, leaps to a future presented in highly schematic terms, and then reverts to the present.

The final passages of the La Corona panel do much the same (Fig. 3). The base date is the dedication of the panels themselves, their last truly contemporary date: 4 Kan 7 Mak, Julian Oct. 24, AD 677. Almost in yo-yo effect, the inscription lurches forward to (Julian May 7, AD 682), then, from the 4 Kan base date, forward again to (Julian April 11, AD 687), and, in like manner, forward yet again from that base date to (Julian March 15, AD 692), one of the most vivid times for the Classic Maya because of its evocation of a 13th cycle. The relevant part of the text terminates the inscription: i-u-ti/tu? 4 Kan 7 Mak. The parallel with Tortuguero Monument 6 is clear, in that a future date jolts back to the present, as marked by a phrase beginning with i-.

Whatever Monument 6 has to tell us pertains to the dedication of the building associated with the sculpture. It has nothing to do with prophecy or the supposed, dread events that await us in AD 2012. About that the Maya are notably silentor, truth be told, a bit boring.

Note - 9 Yookte (Bolon Yookte) is an enigmatic expression. When postfixed by KUH, it appears to identify some collective totality of gods. This is evident in the sequence of deities assembled or placed in order at the beginning of the last great cycle, as attested on the Ranieri square vessel and its counterpart, the so-called Vase of the Seven Gods (Coe 1973: pl. 49). Where understood, the other references to deities in this text signal the presence of pluralities, including the Palenque Triad (or its varying multitudes) and the celestial and terrestrial gods.

Fig. 1 ||| 33Kb Fig. 2 Fig. 3


Coe, Michael
1973 The Maya Scribe and His World. New York: The Grolier Club.

Graham, Ian
1978 Corpus of Maya Hieroglyphic Inscriptions, Volume 2, Part 2: Naranjo, Chunhuitz, Xunantunich. Cambridge MA: Peabody Museum of Archaeology and Ethnology, Harvard University.

Houston, Stephen D., and David Stuart
1996 Of Gods, Glyphs, and Kings: Divinity and Rulership among the Classic Maya. Antiquity 70: 289-312.

  • Maya Decipherment.


  • Rambler's Top100

    UnCopyrightedSam, 2003-2009

    Hosted by uCoz