Reconstituted Protracted Spans

2012

Mayan calendar analysis is quite impressive and greatly exceeds what many scholars and professors alike currently believe. I am particularly impressed with the alternative numerical relations, and he clearly appreciates the importance of the 364d sidereal ecliptic partitioning". Abstract This document first introduces the Mayan calendar and then explains new ideas about the Mayan calendar that may have appeared in a missing codex. These ideas are influenced by a similar calendar used in central Asia and obtained through the oral tradition of Kazakh nomads. This calendar which uses a 273-day cycle instead of a 260-day cycle is explained in detail. This gives rise to the idea that the Mayan calendar had a 364-day cycle and this idea is explored in detail. In particular the idea that the Mayan long count used multiples of 364 days instead of 360 days is explored with respect to astronomical events. In particular, the author codifies the Mayan calendar with the help of "amal", consisting of 9.1 days (for Kazakhs) and 18.2 days (for Maya), which are divided into 273 and 364 days without a remainder. From the set of equations given in this document, one can see the close relationship of the Mayan calendar with the sidereal and synodic rotations of the planet of the solar system, the eclipses of the Moon and the Sun, and also the coverings (occultation) of the Pleiades by the Moon. Personal introduction I do not speak or write in English. This is my main flaw. There was a little doubt that the translators accurately translated my words and thoughts first from Kazakh into Russian, and then into English. Therefore, I apologize in advance to the readers for the incorrectly translated expressions, as well as for ambiguous words, which I wanted to express in another way. Nevertheless, I believe that the topic of the article is quite interesting and excites many people, especially those who are engaged in studying the Mayan calendar. I always expected that one of the world-renowned scientists would write on this topic as I had assumed about Mayan calendars. But, the years go one by one, but no one has written about it. But I forced myself to drop all fears aside and take a pen and write it myself. I write this article in the hope that at least someone will pay attention to it. Arguing about the mistakes made deep in the roots of the study of the Mayan calendar, which began more than a century ago, I think so: There is nothing so good that there were no mistakes in it. After all, without errors we will never know the truth... MODERN CODIFICATION OF THE MAYAN CALENDAR Quotation on the topic: The famous astrologer John Dee used an Aztec obsidian mirror to see into the future. We may look down our noses at his ideas, but one may be sure that in outlook he was far closer to a Maya priest astronomer than is an astronomer of our century. J. Eric S. Thompson [1] Mesoamerican civilization

The Mayan calendar is proposed to derive from an arithmetical model of naked eye astronomy. The Palenque and Copan lunar equations, used during the Maya Classic period (200 to 900 AD) are solution of the model and the results are expressed as a function of the Xultun numbers, four enigmatic Long Count numbers deciphered in the Maya ruins of Xultun, dating from the IX century AD, providing strong arguments in favor of the use of the model by the Maya. The different Mayan Calendar cycles can be derived from this model and the position of the Calendar Round at the mythical date of creation 13(0).0.0.0.0 4 Ahau 8 Cumku is calculated. This study shows the high proficiency of Mayan mathematics as applied to astronomy and timekeeping for divinatory purposes.

This paper offers evidence for the existence of a new astronomical calendric cycle consisting of 63 days, discovered in hieroglyphs from the Classic Period. The authors hypothesise that this cycle arises from the multiplication of two previously known cycles: the sevenand nine-day cycles. At the same time, the new 63-day Maya cycle served as a ‘master gear’ for articulating the two superior cycles of 819 days (63 x 13) and of 378 days (63 x 6), the latter of which was used to calculate the synodic period of Saturn. Glyphic inscriptions recording the 63-day cycle are associated with ritual fire ceremonies, especially the ‘fire-drill’ rites (joch’ k’ahk’) devoted to a god named Pawaaj Sahb’iin. This deity is thought of as a sort of herald or personification of the planet Saturn. Libro completo, disponible en http://unesdoc.unesco.org/images/0024/002447/244721e.pdf

The Mayan calendar is proposed to derive from an arithmetical model of naked-eye astronomy. The Palenque and Copan lunar equations, used during the Maya Classic period (200 to 900 AD) are solution of the model and the results are expressed as a function of the Xultun numbers, four enigmatic Long Count numbers deciphered in the Maya ruins of Xultun, dating from the IX century AD, providing strong arguments in favor of the use of the model by the Maya. The different Mayan Calendar cycles can be derived from this model and the position of the Calendar Round at the mythical date of creation 13(0).0.0.0.0 4 Ahau 8 Cumku is calculated. This study shows the high proficiency of Mayan mathematics as applied to astronomy and timekeeping for divinatory purposes.

ABSTRACT Palenque's Temple XIX platform inscriptions are revisited basis the JDN 584282½ or 82½ GMT correlation constant, with an elapsed time perspective and day's-ending alignments that changes concatenation and date subtraction arithmetical rules. Definitive proof of an ancient calendric science is emerging with astro-calendric designs embedded in Palenque's inscriptions reconstituted, revealing a computationally derived mythological cosmological framework supportive of a rulership authority. Palenque inscription references corroborating reconstituted astro-calendric computations are presented, showing how a Eurocentric Greenwich current time perspective distorts original intent in the astro-calendric alignments. Palenque's Temple XIX inscriptions embed calendric proper fractions distilled from modulo arithmetic practices, which reveals the identities of Triad Progenitor Muwan Mat, Jaguar lunar deity, Triad deity G-I, K'awil and Itzamna, rooted in a Time of Creation sidereal zodiac and precession shift computations. Matwil's location and Lakamha' spring are revealed as a cosmological setting, creating an alternative " K'awil taking " authority for Palenque's Rulers.

Three Calendars from Highland Guatemala, 2009

In the 1722 K'iche' Calendar A there are a number of calendar‐round dates that are correlated with Gregorian dates. These dates provide a significant and hitherto unexamined argument in support of the Goodman‐Martinez‐Thompson (GMT) correlation (correlation constant = 584,283 days) of the Maya and European calendars (Thompson 1935). This paper by Christian Prager and Frauke Sachse was originally published as Appendix 2 in: Weeks, John M., Frauke Sachse and Christian M. Prager: Three Calendars from Highland Guatemala. 221 pp. Boulder: University of Colorado Press, 2009, pp. 176-184. This is the MANUSCRIPT version, for citation please refer to the book version. Prager, Christian M., and Frauke Sachse (2009) Notes on the Correlation of Maya and Gregorian Calendars. In: John M. Weeks, Frauke Sachse and Christian M. Prager (eds.), Maya Daykeeping: Three Calendars from Highland Guatemala; pp. 176-184. Boulder: University Press of Colorado.

Encyclopedia of the History of Science, 2022

A BRIEF HISTORY OF MAYA TIME The Mayan communities of present-day Mexico and Central America developed an intricate calendar with origins as early as the eighth century BCE. Though many today first encounter it through tabloid coverage of supposed predictions the calendar makes about the “end” of time, its fame in the history of science rests in part on the technological, social, and political sophistication the calendar reveals was required to reliably track historical time. Ancient Mayan cultures are best known in contemporary popular culture by representations of the archaeological sites of Tikal, Palenque, Copan and Chich’en Itza. Alongside their “pyramid temples” these sites are often recognized for the calendric records found in numerous hieroglyphic inscriptions. And while Mayan communities still thrive and struggle in southern Mexico and Central America, and while the content of the inscriptions is now understood to comprise multiple literary genres, this is likely all overshadowed in modern popular culture by the apocryphal interpretations of the “end of the Mayan calendar” in the year 2012. When we get past these straw man interpretations, however, and consider the calendar and its complexity within its historical contexts, we encounter a rich history of science, influenced by politics, religion, and social change over time.

A Mayan Calendar for Dates and Events? An attempt to read pages 58 and 59 of the Codex Dresdensis, 2021

Abstract Many experts assumed its existence for a long time and now it can be shown that the Maya “event” calendar did actually exist and can be found in the Codex Dresdensis on pages 58 and 59. This paper attempts to explain step by step how to decipher the calendar and how to use it. The knowledge acquired at the beginning will be expanded, refined and specified more precisely as the treatise continues. The text on page 58 of the Dresden Codex opens the “instructions for use” on the next two pages. In the interval 39,780 there is a reference to the planets Mars and Venus. The starting date 12.9.11.11.0 4 Ahau 13 Muan and the two ring numbers 251 and 511 lead to the three base dates. The bottom line on page 59 shows the “mathematical” side with the intervals from 13 Manik to 13 Chuen, which are also important for determining dates. Mars fulfills the constant clock here and Venus announces the event. This is followed by the “mathematical” list of this calendar of events or appointments, which comprises the tenth interval of 780 and its multiples. In connection with the date determinations, adjustments are also carried out which are based on Venus and are reduced by one day every 9,360 days, starting from a base date. Presumably the dates set in this way should bring about a positive outcome for the event - be it war, sacrifice, burial or something similar. Based on historical events, it is proven that not only one base date was used, but three. These dates are located in the years 681 to 683. In the case of 69 events, an attempt was made to demonstrate that the majority of these are dates for campaigns, sacrifices, burials and the like. The fact that this calendar was probably used for centuries can be shown by the 13 dates of battles of the Cakchiquel people, which makes clear not only that the dates were “built up” according to the present calendar but also the fact that the intervals of 78 and its multiples were used between the different dates. Even the destruction of Mayapan by the Totol Xiú on 4 January 1461 can be resolved with this calendar or reveals that the date was selected according to the criteria of this calendar. The final astronomical section shows how Mars and Venus meet four times (actually five times) in conjunction, starting 156 (2x78) days after the base date JD 1970352, in the mathematical interval 2,340. Of course, the real astronomical interval duration deviates somewhat from the ideal mathematical interval (2,340), but it balances out every 11,690 days (2,338 x5). Finally, 35 Star Wars dates are also examined with regard to a possible connection with the present calendar. However, the investigations so far have shown that there is probably no connection between the events mentioned here and the Star Wars dates. Keywords: Codex Dresdensis, Mayan calendar, Mars table page 58 and 59, astronomy