







2012
The 2012 phenomenon comprises a range of eschatological beliefs that cataclysmic or transformative events will occur on December 21, 2012,which is said to be the end-date of a 5,125-year-long cycle in the Mayan Long Count calendar. Various astronomical alignments and numerological formulae related to this date have been proposed.
A New Age interpretation of this transition posits that during this time Earth and its inhabitants may undergo a positive physical or spiritual transformation, and that 2012 may mark the beginning of a new era.[4] Others suggest that the 2012 date marks the end of the world or a similar catastrophe. Scenarios posited for the end of the world include the Earth's collision with a passing planet (often referred to as "Nibiru") or black hole, or the arrival of the next solar maximum.
Scholars from various disciplines have dismissed the idea of catastrophe in 2012. Mainstream Mayanist scholars state that predictions of impending doom are not found in any of the existing classic Maya accounts, and that the idea that the Long Count calendar "ends" in 2012 misrepresents Maya history.[3][5] The modern Maya do not consider the date significant, and the classical sources on the subject are scarce and contradictory, suggesting that there was little if any universal agreement among them about what, if anything, the date might mean.
Additionally, astronomers and other scientists have rejected the apocalyptic forecasts as pseudoscience, stating that the anticipated events are contradicted by simple astronomical observations. NASA has compared fears about 2012 to those about the Y2K bug in the late 1990s, suggesting that an adequate analysis should preclude fears of disaster.None of the proposed alignments or formulae has been accepted by mainstream scholarship.
Mesoamerican Long Count calendar
December 2012 marks the ending of the current b'ak'tun cycle of the Mesoamerican Long Count calendar, which was used in Central America prior to the arrival of Europeans. Though the Long Count was most likely invented by the Olmec,it has become closely associated with the Maya civilization, whose classic period lasted from 250 to 900 AD.The writing system of the classic Maya has been substantially deciphered, meaning that a corpus of their written and inscribed material has survived from before the European conquest.
Unlike the 52-year Calendar Round still used among the Maya, the Long Count was linear, rather than cyclical, and kept time roughly in units of 20: 20 days made a uinal, 18 uinals (360 days) made a tun, 20 tuns made a k'atun, and 20 k'atuns (144,000 days) made up a b'ak'tun. Thus, the Mayan date of 8.3.2.10.15 represents 8 b'ak'tuns, 3 k'atuns, 2 tuns, 10 uinals and 15 days. Many Mayan inscriptions have the count shifting to a higher order after 13 b'ak'tuns, or roughly 5,125 years.
Apocalypse
There is a strong tradition of "world ages" in Maya literature, but unfortunately the record has been distorted, leaving several possibilities open. According to the Popol Vuh, a book compiling details of creation accounts known to the K'iche' Maya of the Colonial-era highlands, we are living in the fourth world.The Popol Vuh describes the first three creations that the gods failed in making and the creation of the successful fourth world, where men were placed. In the Maya Long Count, the previous world ended after 13 b'ak'tuns. The Long Count's "zero date" was set at a point in the past marking the end of the third world and the beginning of the current one, which corresponds to either 11 or 13 August 3114 BC in the Proleptic Gregorian calendar, depending on the formula used. This means that the fourth world will also have reached the end of its thirteenth b'ak'tun, or Mayan date 13.0.0.0.0, on either December 21 or December 23, 2012.
In 1957, Mayanist and astronomer Maud Worcester Makemson wrote that "the completion of a Great Period of 13 b'ak'tuns would have been of the utmost significance to the Maya".[15] In 1966, Michael D. Coe more ambitiously asserted in The Maya that "there is a suggestion ... that Armageddon would overtake the degenerate peoples of the world and all creation on the final day of the thirteenth [b'ak'tun]. Thus ... our present universe [would] be annihilated [in December 2012][b] when the Great Cycle of the Long Count reaches completion."
Objections
Coe's apocalyptic interpretation was repeated by other scholars through the early 1990s.In contrast, later researchers said that, while the end of the 13th b'ak'tun would perhaps be a cause for celebration, it did not mark the end of the calendar. "There is nothing in the Maya or Aztec or ancient Mesoamerican prophecy to suggest that they prophesied a sudden or major change of any sort in 2012," says Mayanist scholar Mark Van Stone. "The notion of a "Great Cycle" coming to an end is completely a modern invention." In 1990, Mayanist scholars Linda Schele and David Freidel argue that the Maya "did not conceive this to be the end of creation, as many have suggested." Susan Milbrath, curator of Latin American Art and Archaeology at the Florida Museum of Natural History, stated that "We have no record or knowledge that [the Maya] would think the world would come to an end" in 2012. "For the ancient Maya, it was a huge celebration to make it to the end of a whole cycle," says Sandra Noble, executive director of the Foundation for the Advancement of Mesoamerican Studies in Crystal River, Florida. To render December 21, 2012, as a doomsday event or moment of cosmic shifting, she says, is "a complete fabrication and a chance for a lot of people to cash in."There will be another cycle," says E. Wyllys Andrews V, director of the Tulane University Middle American Research Institute (MARI). "We know the Maya thought there was one before this, and that implies they were comfortable with the idea of another one after this."
Maya inscriptions occasionally reference future predicted events or commemorations that would occur on dates that lie beyond the completion of the 13th b'ak'tun. Most of these are in the form of "distance dates" where some Long Count date is given, together with a Distance Number that is to be added to the Long Count date to arrive at this future date. On the west panel at the Temple of Inscriptions in Palenque, a section of the text projects into the future to the 80th Calendar Round anniversary of the Palenque ruler K'inich Janaab' Pakal's accession to the throne (Pakal's accession occurred on 9.9.2.4.8; equivalent to 27 July 615 CE in the proleptic Gregorian calendar). It does this by commencing with Pakal's birthdate of 9.8.9.13.0 (24 March 603 CE Gregorian) and adding to it the Distance Number 10.11.10.5.8.This calculation arrives at the 80th Calendar Round since his accession, which lies over 4,000 years in the future from Pakal's time—the 21st of October in the year AD 4772.
Another example is Stela 1 at Coba, which gives a date with twenty units above the b'ak'tun, placing it either 4.134105 × 1028 (41 octillion) years in the future,or an equal distance in the past.[26] Either way, this date is 3 quintillion times the age of the universe, demonstrating that not all Mayans considered the 5,125-year cycle as the most important.
Maya references to B'ak'tun 13
The present-day Maya, as a whole, do not attach much significance to b'ak'tun 13. Although the Calendar Round is still used by some Maya tribes in the Guatemalan highlands, the Long Count was employed exclusively by the classic Maya, and was only recently rediscovered by archaeologists.Mayan elder Apolinario Chile Pixtun and Mexican archaeologist Guillermo Bernal both note that "apocalypse" is a Western concept that has little or nothing to do with Mayan beliefs. Bernal believes that such ideas have been foisted on the Maya by Westerners because their own myths are "exhausted".Archaeoastronomer Anthony Aveni says that while the idea of "balancing the cosmos" was prominent in ancient Maya literature, and some modern Maya affirm this idea of an age of coexistence, the 2012 phenomenon does not present this message in its original form. Instead, it is bound up with American traditions such as the New Age movement, millenarianism, and the belief in secret knowledge from distant times and places. Mayan archaeologist Jose Huchm has stated that "If I went to some Mayan-speaking communities and asked people what is going to happen in 2012, they wouldn't have any idea. That the world is going to end? They wouldn't believe you. We have real concerns these days, like rain".
What significance the classic Maya gave the 13th b'ak'tun is uncertain. Most classic Maya inscriptions are strictly historical and do not make any prophetic declarations.Two items in the Maya historical corpus, however, may mention the end of the 13th b'ak'tun: Tortuguero Monument 6 and, possibly, the Chilam Balam.
Tortuguero
The Tortuguero site, which lies in southernmost Tabasco, Mexico, dates from the 7th century AD and consists of a series of inscriptions mostly in honor of the contemporary ruler Bahlam Ajaw. One inscription, known as Tortuguero Monument 6, is the only inscription to refer to b'ak'tun 13. It has been partially defaced; Mark Van Stone has given the most complete translation:
Tzuhtz-(a)j-oom u(y)-uxlajuun pik
The Thirteenth [b'ak'tun] will end
(ta) Chan Ajaw ux(-te') Uniiw.
(on) 4 Ajaw, the 3rd of Uniiw [3 K'ank'in].
Uht-oom Ek'-...
Black ...[illegible]...will occur.
Y-em(al)...Bolon Yookte' K'uh ta-chak-ma...
(It will be) the descent(?) of Bolon Yokte' K'uh to the great (or "red"?)...[illegible]...
Very little is known about the god (or gods) Bolon Yokte' K'uh. According to an article by Mayanists Markus Eberl and Christian Prager in British Anthropological Reports, his name is composed of the elements "nine", 'OK-te' (the meaning of which is unknown), and "god". Confusion in classical period inscriptions suggests that the name was already ancient and unfamiliar to contemporary scribes.[32] He also appears in inscriptions from Palenque, Usumacinta, and La Mar as a god of war, conflict, and the underworld. In one stela he is portrayed with a rope tied around his neck, and in another with an incense bag, together signifying a sacrifice to end a period of time.[33] Despite all this, Eberl and Prager believe that the reference to Bolon Yokte' K'uh at Tortuguero is a positive one, because the fragmentary word translated above as "descent" seems to be the same one used during building dedications.
Chilam Balam
The Chilam Balam are a group of post-conquest Mayan prophetic histories transcribed in a modified form of the Spanish alphabet. Their authorship is ascribed to a chilam balam, or jaguar prophet.The Chilam Balam of Tizimin has been translated four times in the 20th century, with many disputes over the meaning of its passages. One passage in particular is relevant to the interpretation of the 13th b'ak'tun:
lic u tal oxlahun bak chem, ti u cenic u (tzan a cen/ba nacom)i (ciac/cha') a ba yum(il/t)exe
Maud Worcester Makemson, an archaeoastronomer, believed that this line referred to the "tremendously important event of the arrival of 13.0.0.0.0 4 Ahau 3 Kankin in the not too distant future", Her translation of the line, runs:
Presently B'ak'tun 13 shall come sailing, figuratively speaking, bringing the ornaments of which I have spoken from your ancestors.
Her version of the text continues, "Then the god will come to visit his little ones. Perhaps 'After Death' will be the subject of his discourse." Makemson was still relying on her own dating of 13.0.0.0.0 to 1752 and therefore the "not too distant future" in her annotations meant a few years after the scribe in Tizimin recorded his Chilam Balam. The more recent translation of Munro S. Edmonson does not support this reading; he considers the Long Count almost entirely absent from the book, since the 360-day tun was supplanted in the 1750s by a 365-day Christian year, and a 24-round may system was being implemented. He translates the line as follows:
...like the coming of 13 sail-ships. When the captains dress themselves, your fathers will be taken.
Other Chilam Balam books contain references to the 13th b'ak'tun, but it is unclear if these are in the past or future; for example, oxhun bakam u katunil (thirteen bakam of k'atuns) in the Chilam Balam of Chumayel.Bolon Yokte' K'uh appears in in the Chilam Balam of Chumayel to signify an apparent battle and victory over Spanish invaders.
















































































































