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This volume offers new calendrical models and methodologies for reading, dating, and interpreting the general significance of the Madrid Codex. The longest of the surviving Maya codices, this manuscript includes texts and images painted by scribes conversant in Maya hieroglyphic writing, a written means of communication practiced by Maya elites from the second to the fifteenth centuries A.D. Some scholars have recently argued that the Madrid Codex originated in the Petén region of Guatemala and postdates European contact. The contributors to this volume challenge that view by demonstrating convincingly that it originated in northern Yucatán and was painted in the Pre-Columbian era. In addition, several contributors reveal provocative connections among the Madrid and Borgia group of codices from Central Mexico. Contributors include: Harvey M. Bricker, Victoria R. Bricker, John F. Chuchiak IV, Christine L. Hernández, Bryan R. Just, Merideth Paxton, and John Pohl. Additional support for this publication was generously provided by the Eugene M. Kayden Fund at the University of Colorado.
The Madrid Codex (also known as the Manuscript Troano) is the longest of the surviving Maya codices. Its content mainly consists of almanacs and horoscopes used to help Maya priests in the performance of their ceremonies and divinatory rituals. The codex also contains astronomical tables, although fewer than are found in the other two surviving Maya codices. Some of the content is likely to have been copied from older Maya books. Included in the codex is a description of the New Year ceremony. The Troano Manuscript and other Mayan documents describe a cosmic catastroophe during which the ocean fell upon the continent and a terrible hurrican swept the Earth. These records provide graphic accounts of hurricans which broke up and carried away all towns and forests. Exploding volcanoes, tides sweeping over mountains, and raging winds thretened to annihilate humankind, and actually did annihilate many species of animals.The face of the Earth changed, mountains collapsed, others grew and rose over the onrushing cataract of water driven from oceanic spaces, numberless rivers lost their beds, and a wild tornado moved through the debris descending from the sky. Many scholars interpret this as a proof of the existence of lost continent Atlantis. This edition contains some color images.
Re-Creating Primordial Time offers a new perspective on the Maya codices, documenting the extensive use of creation mythology and foundational rituals in the hieroglyphic texts and iconography of these important manuscripts. Focusing on both pre-Columbian codices and early colonial creation accounts, Vail and Hernández show that in spite of significant cultural change during the Postclassic and Colonial periods, the mythological traditions reveal significant continuity, beginning as far back as the Classic period. Remarkable similarities exist within the Maya tradition, even as new mythologies were introduced through contact with the Gulf Coast region and highland central Mexico. Vail and Hernández analyze the extant Maya codices within the context of later literary sources such as the Books of Chilam Balam, the Popol Vuh, and the Códice Chimalpopoca to present numerous examples highlighting the relationship among creation mythology, rituals, and lore. Compiling and comparing Maya creation mythology with that of the Borgia codices from highland central Mexico, Re-Creating Primordial Time is a significant contribution to the field of Mesoamerican studies and will be of interest to scholars of archaeology, linguistics, epigraphy, and comparative religions alike.
Written sometime during the 1st and/or 2nd century, this is one of very few manuscripts found to be written by the Mayan people.