Other sections cover weather almanacs; the influence of God C, also known as k'u; the four yearbearers with their thirteen numbers; the Maya spirit entities, including sky gods and earth or death gods; and the Maya constellations.

Other sections cover weather almanacs; the influence of God C, also known as k'u; the four yearbearers with their thirteen numbers; the Maya spirit entities, including sky gods and earth or death gods; and the Maya constellations.

Full-Color edition of The Paris Codex, Latin Codex Peresianus, one of the very few texts of the pre-Conquest Maya known to have survived the book burnings by the Spanish clergy during the 16th century. It was discovered in 1859 in an obscure corner of the Bibliothèque Nationale in Paris. The document is very poorly preserved and has suffered considerable damage to the page edges, resulting in the loss of some of the text. The codex is devoted almost entirely to Mayan ritual and ceremony. Largely relates to a cycle of thirteen 20-year k'atuns and includes details of Maya astronomical signs. The Paris Codex is currently held at the Bibliothèque Nationale de France in Paris, in the Département des Manuscrits, catalogued as Mexicain 386

Held at Philadelphia for promoting useful knowledge.

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.

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.