By Gerardo Aldana y Villalobos, Edwin L. Barnhart
Archaeoastronomy and the Maya illustrates archaeoastronomical ways to historical Mayan cultural construction. The booklet is contextualized via a historical past of archaeoastronomical investigations into Mayan websites, originating within the nineteenth century discovery of astronomical tables inside hieroglyphic books. Early twentieth century archaeological excavations published inscriptions carved into stone that still preserved astronomical files, in addition to structure that used to be equipped to mirror astronomical orientations. those fabrics supplied the root of a becoming professionalized archaeoastronomy, blossoming within the Nineteen Seventies and increasing into fresh years. The chapters right here exemplify the advances made within the box through the early twenty first century in addition to the on-going range of ways, proposing new views and discoveries in historical Mayan astronomy that outcome from fresh reports of architectural alignments, codices, epigraphy, iconography, ethnography, and calendrics. greater than simply investigations of esoteric historic sciences, reviews of historical Mayan astronomy have profoundly aided our realizing of Mayan worldviews. options of time and area, meanings encoded in non secular artwork, intentions underlying architectural alignments, or even equipment of political legitimization are all illuminated throughout the examine of Mayan astronomy
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Extra resources for Archaeoastronomy and the Maya
The mythology of the Hero Twins, the Maize God and the Creation appears to have been well formed by the first or second centuries BC at both Izapa and San Bartolo (Coe 1989; Laughton 1997; Saturno et al. 2005: 6–7). 41 Perhaps this confirmation occurred as late as 100 BC, when the second “renewal” of the sun’s first journey of the current era along the Chocolá horizon took place (see Note 39). 37 38 Harold H. Green References Aldana, Gerardo, 2002. Solar Stelae and a Venus Window: Science and Royal Personality in Late Classic Copán Archaeoastronomy (supplement to the Journal for the History of Astronomy) 33, S29–S50.
Iwaniszewski determined that the orientation of the southern wall of the ancient stone structure atop Mount Tlaloc was oriented to sunrise on March 1 and October 13 (Iwaniszewski 1994: 167–168), and an alignment from the Templo Mayor documented by Aveni et al. is to sunrise over Mount Telapon on March 1 and October 14 (Aveni et al. 1988: 302). 18 The morning of May 13, 2006 was so cloudy that sunrise was not visible. But from a comparison of sunrise photographs taken on May 11 and 12, it appears that sunrise, if visible on May 13, would have occurred directly behind Cerro 2665.
Their arrival at the end of a journey ... is precisely the moment of the “weariness” of the gods. The new deities who in the same moment will take over the burdens of time will carry it on their backs until, overcome by fatigue, they arrive at another place of rest which is the completion of one cycle and the beginning of another. Understanding thus the measures of time as repose-completion, one of the roots from which the idea of cycles is derived may be perceived. (LeónPortilla 1988: 51) Chocolá’s eastern horizon aptly represents this burden of the sun: at the endpoints of its endlessly repetitive northern and southern journeys (the solstices), the sun rests before reversing course; at the equinoxes, when the sun appears to be moving horizontally more rapidly than at any other time of year, it may be perceived as racing up (or down) the south slope of Paquisís bearing its load.