The Mayan Astronomy and Calendar Xuan Liang
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MAYA GLYPHS – Book 2
Maya Numbers & TTTheThe Maya Calendar A Non-Technical Introduction to MAYA GLYPHS – Book 2 by Mark Pitts Maya Numbers and Maya Calendar by Mark Pitts © Mark Pitts 2009 This book is dedicated to the Maya people living today in Mesoamerica. Title Page: A Maya glyph signifying10 periods of about 20 years each, or about 200 years. From Palenque, Mexico. 2 Book 22:::: Maya Numbers & TTTheThe Maya Calendar A Non-Technical Introduction to MAYA GLYPHS Table of Contents 3 Book 2: Maya Numbers and the Maya Calendar CHAPTER 1 – WRITING NUMBERS WITH BARS AND DOTS • The Basics: The Number Zero and Base 20 • Numbers Greater Than 19 • Numbers Greater Than 399 • Numbers Greater Than 7999 CHAPTER 2 - WRITING NUMBERS WITH GLYPHS • Maya Head Glyphs • The Number 20 CHAPTER 3 – THE SACRED AND CIVIL CALENDAR OF THE MAYA • Overview of the Maya Calendar • An Example • The Sacred Calendar and Sacred Year (Tzolk’in) • The Civil Calendar and Civil Year (Haab) • The Calendar Round CHAPTER 4 - COUNTING TIME THROUGH THE AGES • The Long Count • How to Write a Date in Maya Glyphs • Reading Maya Dates • The Lords of the Night • Time and The Moon • Putting It All Together Appendix 1 – Special Days in the Sacred Year Appendix 2 – Maya Dates for 2004 4 Appendix 3 – Haab Patrons for Introductory Glyphs Resources Online Bibliography Sources of Illustrations Endnotes 5 Chapter 111.1. Writing Numbers wwwithwithithith Bars and Dots A Maya glyph from Copán that denotes 15 periods of about 20 years each, or about 300 years. 6 THE BASICS: THE NUMBER ZERO AND BASE 20 The ancient Maya created a civilization that was outstanding in many ways. -
2017 Abstracts
Abstracts for the Annual SECAC Meeting in Columbus, Ohio October 25th-28th, 2017 Conference Chair, Aaron Petten, Columbus College of Art & Design Emma Abercrombie, SCAD Savannah The Millennial and the Millennial Female: Amalia Ulman and ORLAN This paper focuses on Amalia Ulman’s digital performance Excellences and Perfections and places it within the theoretical framework of ORLAN’s surgical performance series The Reincarnation of Saint Orlan. Ulman’s performance occurred over a twenty-one week period on the artist’s Instagram page. She posted a total of 184 photographs over twenty-one weeks. When viewed in their entirety and in relation to one another, the photographs reveal a narrative that can be separated into three distinct episodes in which Ulman performs three different female Instagram archetypes through the use of selfies and common Instagram image tropes. This paper pushes beyond the casual connection that has been suggested, but not explored, by art historians between the two artists and takes the comparison to task. Issues of postmodern identity are explored as they relate to the Internet culture of the 1990s when ORLAN began her surgery series and within the digital landscape of the Web 2.0 age that Ulman works in, where Instagram is the site of her performance and the selfie is a medium of choice. Abercrombie situates Ulman’s “image-body” performance within the critical framework of feminist performance practice, using the postmodern performance of ORLAN as a point of departure. J. Bradley Adams, Berry College Controlled Nature Focused on gardens, Adams’s work takes a range of forms and operates on different scales. -
With the Protection of the Gods: an Interpretation of the Protector Figure in Classic Maya Iconography
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2012 With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography Tiffany M. Lindley University of Central Florida Part of the Anthropology Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Lindley, Tiffany M., "With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography" (2012). Electronic Theses and Dissertations, 2004-2019. 2148. https://stars.library.ucf.edu/etd/2148 WITH THE PROTECTION OF THE GODS: AN INTERPRETATION OF THE PROTECTOR FIGURE IN CLASSIC MAYA ICONOGRAPHY by TIFFANY M. LINDLEY B.A. University of Alabama, 2009 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Anthropology in the College of Sciences at the University of Central Florida Orlando, Florida Spring Term 2012 © 2012 Tiffany M. Lindley ii ABSTRACT Iconography encapsulates the cultural knowledge of a civilization. The ancient Maya of Mesoamerica utilized iconography to express ideological beliefs, as well as political events and histories. An ideology heavily based on the presence of an Otherworld is visible in elaborate Maya iconography. Motifs and themes can be manipulated to convey different meanings based on context. -
Winter 2013 Newsletter
WINTER 2013 - No. 8 Chican@ Studies Department University of California, Santa Barbara 93106-4120 - 1713 South Hall Phone: (805) 893-8880 Fax: (805) 893-4076 www.chicst.ucsb.edu www.facebook.com/Chicana.o.Studies Libros, Libros, y Más Libros: Chicana and Chicano Studies in Action Cold as Editorial by Aída Hurtado Estimados Colegas, and Chicano Studies in San Antonio, Texas. ICE ! With every edition of the Chicana and Chicano It is difficult to believe that Studies Department the discipline of Chicana and e-newsletter, one can’t Chicano Studies is in decline help but feel the pos- when so many individuals sibility and magic of the manifest the vibrancy of discipline of Chicana the field in so many arenas. and Chicano Studies. It is important to remind The winter edition of ourselves that the field the e-newsletter is no emerged out of struggle and exception. You will be Aída Hurtado was created by visionaries. delighted as you read Tireless intellectuals and so- each of the articles and amazed by our cial justice seekers who did not know accomplishments as a field. From the the discipline’s trajectory but had an interview with Professor Gerardo Al- unshakeable belief in the power of dana, who had a national and interna- people to learn about themselves tional presence in scholarly and media when institutions of higher learning made them invisible. The discipline of “The books produced by these Chicana and Chicano Studies was cre- extraordinary and gifted women ated from this subterranean knowl- are small miracles that few edge with few resources and a lot of would have predicted and that dedication and corazón. -
Maya Civilisation Information Pack
Maya Everyday Life Information Sheet What would you like to find out about the everyday life of the ancient Maya? Suggested areas to focus on: homes, clothes, food, jobs or industry, role of women, particular practices or traditions, children, farming, crafts. Here are some questions to get you thinking. Did the Maya have special foods for special occasions? What tools did Maya farmers use? What kind of jewellery did ordinary people wear? Did Mayan children go to school? What kind of clothes did people wear? Did the Maya get married? Ensure that your questions cover a range of everyday life themes and enable your answers to show your historical understanding of the civilisation. They should be full of detail. For example, if your question was ‘What kind of houses did people live in?’ your answer could cover the size, the materials used, how they were decorated and what the Maya might have used for windows and doors. Research and Information Gathering: Start here: BBC Teach—Introducing the Maya Civilisation Then move on to these websites, ensuring that you take careful notes: BBC Teach—Jobs in Maya Civilisation—there are also a further 4 clips linked to this series: houses, fashion, food and inventions. They can be accessed towards the bottom of this webpage. Maya Daily Life Maya Fashion and Clothing Ancient Maya Clothing Clothing, Material and Jewellery Farming and Food Murals that give evidence of daily life Mayan Housing It would be a great idea to keep some notes, as you might need the information on later trails. A brief summary: A writing frame for Lewis Group, if required. -
WINTER 2009 AA RCHAEORCHAEOMM AYAAYA the Newsletter of Maya Exploration Center
MAYA EXPLORATION CENTER WINTER 2009 AA RCHAEORCHAEOMM AYAAYA The Newsletter of Maya Exploration Center www.mayaexploration.org In This Issue: MEC Lectures on the Road to 2012 • MEC 2012 Lectures Maya Exploration Center’s Director, Ed • BSC travels in the Barnhart, has been Mundo Maya traveling to college campuses around the • A Dream Tour of country to talk about Chiapas 2012 and “the end of Maya time.” The re- • Don Antonio, the Last sponse has been phe- Lacandon nomenal. Over 1200 • MEC Tech Corner: students crowded the iMaya auditorium at Orange Coast College, Cali- • A Rude Rabbit in fornia; 370 in Grand Maya Mythology Junction, Colorado; Over 1200 people turned out for the lecture at Orange Coast College and 500 at Albright • La Venta megalithic College and Pennsylvania College of head defaced stand that December 21, 2012 will simply Technology. mark the completion of the 13th Bak’tun. (A • Chautauqua travel Bak’tun is a 400-year period, roughly equiva- course program open Why such large turnouts for an aca- lent to our western notion of a millennium.) to the general public demic presentation? As Barnhart says, “Everybody loves an apocalypse.” Citing Ancient Maya mathematicians recorded an Assyrian tablet from 2800 BCE, he ex- immense periods of time that extended be- On The Horizon: plains that for the last 5000 years every yond the limits of the Bak’tun cycle. In fact, generation has predicted an apocalypse. numerous hieroglyphic dates stand outside • New appearances on It seems to be some errant part of human the rigorous logic of the calendar. -
Astronomy and the Iconography of Creation Among the Classic and Colonial Period Maya
Astronomy and the Iconography of Creation Among the Classic and Colonial Period Maya KHRISTAAN D. VILLELA and LINDA SCHELE University of Texas, Austin Westerners have been fascinated by the Period Maya. John Lloyd Stephens and others astronomical knowledge of the ancient Maya published accounts and views of the ruins of since travelers and scholars first reported ruined southern Mexico, Honduras, Guatemala, and cities in the Americas and Precolumbian manu- then British Honduras (Del Río and Cabrera scripts in European libraries. Beginning in the late 1822; Stephens 1841, 1843; Catherwood 1844; nineteenth century, students of the Maya speculat- Norman 1843; Charnay 1863, 1885; Maudslay ed on the astronomical identities of iconographic and Maudslay 1899). At the same time, academ- motifs and characters portrayed in the codices and ics and bibliophiles across the Atlantic discovered on monumental sculptures. In addition to identify- Precolumbian Maya codices and Colonial Spanish ing the signs for the sun, moon, and Venus, they accounts of the Maya. In Germany, Alexander von also produced tentative reconstructions of the Humboldt's account of travels in the New World Maya zodiac and other constellations. Alternate included the first publication of a Maya codex, interpretations of the nature of Maya astronomy five pages of the Dresden manuscript (Humboldt have appeared throughout this century. 1810:Plate 45). Humboldt's folio size work also Based on recent advances in our understand- first reproduced Maya art, a stucco relief from ing of the natural and astronomical foundations of Palenque (Humboldt 1810:Plate 11). In nearby Classic and Post-Classic Period Maya conceptions Paris, the Abbé Brasseur de Bourbourg published of Creation, we present another model of the so- the Quiché Maya Popol Vuh in 1861, and Diego called Maya zodiac. -
A Pataphysical View on Originand Existence of Ourphysicalworld
1 2 Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution. (Albert Einstein) Science helps us to prove facts, but intuition guides us to discoveries. (Paolo Coelho) The Soul has no birth, no death, no beginning, and no end. Sin cannot touch it, nor can virtue exalt it. Wisdom cannot open it up, nor can ignorance darken it. It has been always and always it will be. (Hazrat Inayat Khan) A PATAPHYSICAL VIEW ON ORIGIN AND EXISTENCE OF OUR PHYSICAL WORLD (An alternative theory on God and world based on personal imaginations) Eugene J.H. Kerckhoffs Leiden, the Netherlands Table of content (p. 2) Abstract (p. 4) 1: Introduction: metaphysics and ‘P (p. 5) 2: Spiritual world: (All)Soul, Emanation, Spiritual Singularity, (All)Spirit, God (P. 6) 2.1: Emanation of the AllSoul in Souls (p. 7) 2.2: The Trinity Condition, Spiritual Singularity, AllSpirit (p. 9) 3: Spiritual world: the process of Consciousness (p. 12) 4: O “ b ” (p. 15) 5: Physical reality (p. 18) 5.1: Spiritual versus physical reality (p. 18) 3 5.2: Physical energy and Spirit (p. 19) 5.3: Common physical reality (p. 21) 6: Human life (p. 21) 6.1: Human life: essentially a set of bottom-up spiritual relations (p. 21) 6.2: Individuality of human life (p. 22) 6.3: Age and cyclicity of mankind (p. 23) 7: Human mind (p. 24) 7.1: Free will (p. 24) 8: Our pataphysical view on some scientifical subjects in physics (p. -
Astronomy in the Maya Codices
Astronomy in the Maya Codices Harvey M. Bricker and Victoria R. Bricker Memoirs of the American Philosophical Society Volume 265 — $75 Cloth. 936 pp. (28 front matter; 908 text) ISBN: 978-0-87169-265-8 The Precolumbian Maya were closely attuned to the movements of the Sun and Moon, the stars and planets. Their rituals and daily tasks were performed according to a timetable established by these celestial bodies, based on a highly complex calendar system. Agriculture provided the foundation for their civilization, and the skies served as a kind of farmer’s almanac for when to plant and when to harvest. In this remarkable volume, noted Maya scholars Harvey Bricker and Victoria Bricker offer invaluable insight into the complex world of the Precolumbian Maya, and in particular the amazing achievements of Maya astronomy, as revealed in the Maya codices, the indigenous hieroglyphic books written before the Spanish Conquest. This far-reaching study confirms that, independent of the Old World traditions that gave rise to modern Western astronomy, the Precolumbian Maya achieved a sophisticated knowledge of astronomy based on observations recorded over centuries. WINNER OF THE 2011 J. F. LEWIS AWARD Astronomy in the Maya Codices is the first thorough treatise on the codices since Thompson's A Commentary on the Dresden Codex four decades ago. The Brickers' work is special in that it gives a complete account of the historical background of scholarly inquiries into each of the instruments they deal with. The Brickers attempt to place each codical instrument in real time, an approach they uniquely develop and fully justify. -
World Pentecost
2012 AND WORLD PENTECOST—article by Robert Powell, whose PhD thesis on the history of the zodiac has been published and who is editor of a new sidereal cosmological publication, the Journal for Star Wisdom, the 2012 edition having been published in November 2011 (see below at the end of this article for details) Now published as appendix 3 in my new book Prophecy-Phenomena-Hope: The Real Meaning of 2012 (SteinerBooks, 2011), this article “2012 and World Pentecost” was originally written to introduce the Journal for Star Wisdom at this special time leading through the pivotal year 2012, the deeper significance of which is discussed here as the fulfillment of Rudolf Steiner’s prophecy of a World Pentecost. The content of this article is an edited version of the transcript of my lecture on World Pentecost held on July 24, 2009 in Chapel Hill, North Carolina.1 This article addresses from a different standpoint part of the content of the book written by Kevin Dann and myself, Christ & the Maya Calendar.2 A central theme of the book is the year 2012. This point in time is the end date of the Maya Long Count Calendar. This calendar is coming to an end at the winter solstice of the year 2012, specifically on December 21, 2012. Many books have been written about this date. Some authors are prophesying a variety of catastrophes. Others are saying that we are going to wake up on December 22, 2012 and find ourselves in a kind of paradise, with all the terrible things occurring here on the Earth finished (“over and done with”). -
The Quadripartite Badge: Narratives of Power and Resurrection in Maya Iconography
THE QUADRIPARTITE BADGE: NARRATIVES OF POWER AND RESURRECTION IN MAYA ICONOGRAPHY by VICTORIA ANN INGALLS B.S. Texas State University, 2009 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Anthropology in the College of Sciences at the University of Central Florida Orlando, Florida Fall Term 2012 © 2012 Victoria A. Ingalls ii ABSTRACT Ancient Maya iconography primarily depicted elite individuals in idealized states of being and rationalized their power and authority through ideological concepts and otherworld beings. This study aims to reexamine previous assumptions made concerning the Quadripartite Badge. This motif is examined based on iconographic associations and contexts, as well as temporal and spatial distributions. The dataset was created from currently identified examples of the Quadripartite Badge, although only a select group is extensively examined. The spread of this motif is demonstrated through time and its spatial dispersals are noted for their political consequences. Indicating the liminal status of its user, the Badge is frequently placed in scenes of transformation, accompanying rites of passage. It is also established that as elite women became more prominent, women from Tikal and Calakmul circulated this iconography through marriage alliances, as seen in the number of newly ‘arrived’ women carrying the Badge. Other iconographic associations of the Badge revealed strong ties with the Maize God and the cyclical nature of agriculture. For the continuation of the maize cycle and renewal of universal forces, sacrifice was required; the completion of ritual sacrifice was demonstrated through the depiction of the Quadripartite Badge. This one expression of power simultaneously validated earthly and otherworldy authority, ensuring the continuation of the cosmos and the perpetuation of the sun and maize cycles. -
I. Mayan Civilization (1000 BC- 1500 AD) A
Aim: What were the achievements of the Mayan Civilization? Do Now: Based on this image what could you say about the civilization that built this? Aim: What were the achievements of the Mayan Civilization? I. Mayan Civilization (1000 BC- 1500 AD) A. Geography Located in today’s Mexico, at the Yucatan Peninsula Based on the location of the Mayan Empire what would their climate be like? Introduction http://www.history.com/topics/maya/videos/the- mayans?m=528e394da93ae&s=undefined&f=1&free= false 2. Most of their land was flat and tropical a. good for farming b. and living conditions Aim: What were the achievements of the Mayan Civilization? Slash and Burn Mayan farmers used a method called slash and burn before planting their crops. This was where farmers would cut down the trees in a certain area. They would then burn the vegetation in that area. Crops After the slash and burn was completed, the farmers planted their seeds in the ashy soil. Crops they grew included maize (corn), squash, beans, chili peppers, and cocoa which they used to make chocolate. B. Major Accomplishments 1. Large Pyramids were constructed to worship the Sun god. Aim: What were the achievements of the Mayan Civilization? 3. Mayas developed a 365 day calendar based upon movements of the sun Aim: What were the achievements of the Mayan Civilization? Calendar & Hieroglyphs Aim: What were the achievements of the Mayan Civilization? MAYAN CALENDAR The basic calendrical unit was the day, or k'in. 20 k'ins = 1 winal, or 20 days 18 winals = 1 tun, or 360 days 20 tuns = 1 k'atun, or 7,200 days, or 19.73 modern years 20 k'atuns = 1 bak-tun, or 144,000 days, or 394.5 modern years 20 piktuns = 1 kalabtun, or 57, 600,000 days, or 157,808.2 modern years 20 kalabtuns = 1 kinchiltun, or 1,152,000,000 days, or 3,156,164.4 modern years 20 kinchiltuns = 1 alawtun, or 23,040,000,000 days, or 63,123,287.7 modern years These terms are used by scholars today.