Calendars

Thèse de doctorat présentée le 17 Septembre 2001 à l'Ecole Pratique des Hautes, Paris-Sorbonne, sous la direction de Michel Graulich, Directeur d'Etudes. Le travail étudie la continuité mais aussi les ruptures et les innovations dans la vision du monde des Mixes du Sud de Mexique tel que l'on a pu observer dans ses mythes et rituels.

Over the past 200 years, thousands of books, reports, magazines, and articles have been published about ancient Mexico, part of the greater cultural region of Mesoamerica. Part of this is about the few ancient native manuscripts that have miraculously been spared from the blind wrath of the Spanish missionaries. However, what has struck me in the many years that I have studied these windows in time of the ancient civilizations in Mesoamerica is that little attention has been and is paid to the artistic qualities of the makers of these manuscripts. For some of these manuscripts can be categorized as "indigenous art" on a very high creative and artistic level. It is truly fascinating to see how much information these artists have managed to bring together in a logical context and in an often small space. There are hardly any images to be found without any kind of information. True masters of their craft, building on and refining age-old traditions and knowledge with very limited resources such as reed pens and a limited number of natural dyes. A very special example of this is page 1 of the Codex Fejérváry-Mayer in which various philosophies, principles and ways of life important to ancient Mexican cultures have been merged into one scene, in a truly fantastic and harmonious whole. And all this on a rectangular piece of deerskin of about 17.5 x 16.5 cm. A true pocket-sized artistic masterpiece.

The paper explores time measurements and perception of time by the ancient Slavs in the Pre-Migration Period and Slavic settlement of Central and Southern Europe.  It attempts to reconstruct a year, seasonal, month-like division and naming, as well as lunar and solar time measurement.  Moreover, it explores and attempts to reconstruct what were the common Slavic month names that, is before 5th-7th centuries.  It also, discusses the issue of adoption of Julian calendar across the Slavdom in the period between the 9th-11th centuries.  The research is based on scarce limited written historical records as it explores the times before writing came to the Slavs.  Hence to a large degree it relies on abundant ethnographic sources, as well as on linguistics.  Therefore, in principle it employs a comparative methodology and often draws from Indo-European examples.

This was my second published article, in a graduate student journal called Past Imperfect (Vol. 15, 2009) out of the University of Alberta. The published version can be found at:
https://journals.library.ualberta.ca/pi/index.php/pi/article/view/6634

The Roman calendar was first developed as a lunar calendar, so it was difficult for the Romans to reconcile this with the natural solar year. In 45 BC, Julius Caesar reformed the calendar, creating a solar year of 365 days with leap years every four years. This article explains the process by which the Roman calendar evolved and argues that the reason February has 28 days is that Caesar did not want to interfere with religious festivals that occurred in February. Beginning as a lunar calendar, the Romans developed a lunisolar system that tried to reconcile lunar months with the solar year, with the unfortunate result that the calendar was often inaccurate by up to four months. Caesar fixed this by changing the lengths of most months, but made no change to

This conference presentation returns to the famous "Essay on the Gift" by Marcel Mauss in search of theoretical tools for understanding the huge ongoing globalization of the calendar and festivals alien to diverse cultures be it Halloween in China, St. Valentin in Macau or the Chinese New Year in Lisbon.

Рад представља попис свих спомена (памети) и успомена (васпоминанија) светаца и непокретних празника по реду црквене године од 1.септембра до 31. августа, који се налазе у календарима венецијанских издања Божидара Вуковића. У основи је постављен најпотпунији месецослов у Псалтиру са посљедованијем из 1520. године, упоређен са подацима из следећих издања: Служабник 1519, Молитвеник 1521. и готово исти с њим Молитвеник из 1536, Mинеј 1538. и Требник 1538-40. Називи и имена су нормализовани према Православном Светачнику Хризостома (Столића) и ковинскоме Месецослову Јерусалимскога типика у издању В. Савића. У првом делу наводимо спомене дан по дан, у другом делу дајемо азбучни именик светих и празника. Рад је замишљен као почетна база за реконструкцију српскословенског црквеног календара и репертоара календарских богослужбених текстова у штампаним књигама XVI столећа. Следећа етапа истраживања укључиће податке унутар текстова (служби, тропара, кондака, молитава) који су у тај списак ушли у незнатном броју, а осим тога и спомене светих ван непокретног календара.
***
The paper presents a list of immovable feasts and all memories of saints which were enumerated in the Božidar Vuković’s Venetian editions of calendars. Basically, the complete list with at least one saint for each day of the year we can find in Psaltir saposledovanjem i časlovcem (Psalter with horologion, 1520). In this paper, Psaltir is compared with the data from the following editions: Služabnik (Priest’s Service Book, 1519), Molitvenik (Prayer Book, 1521) and an almost identical to it Molitvenik (Prayer Book, 1536), as also with Minej praznični (Festal Menaion, 1538) and Trebnik (Book of Needs, 1538-40). All names and titles are normalized according to the Pravoslavni Svetačnik of Chrysostom (Stolić) and to the Mesecoslov Jerusalimskoga Tipika in the edition of V. Savić.
The paper consists of two parts: the first is a list of saints and holidays presented in the order of the church year (from September 1st to August 31st). In the second list, all names and holidays are in alphabetical order. This work is thought as a basis for the future reconstruction of the Serbian church calendar and the repertoire of calendar liturgical texts in printed books in XVI century. The next step of the research will include materials from the inside texts (services, troparia, kontakia, prayers) which mention other names of saints, when their memories don’t make part of the calendar rubrics.

The ancient Silk Road between China and Tyre was across land, around the desert, through the "Stans" with a branch south to India. That road needs to be rebuilt today for a variety of reasons, including space weather, listed here. How to do it is simple and economical, once on paper.

The 2012-phenomenon includes apocalyptic fantasies regarding an impending collapse of our contemporary society, supposedly prophesized by the ancient Maya and their Long Count calendar. Sometimes connections to the ancient Maya collapse are made. That also happens to be the quite common in academic circles. Some academic researchers believe we can learn from the past failures for future solutions. The objects that were involved in the ancient Maya collapse were not the same as now and therefore we have little to learn from the Maya collapse in relation to our own ecological crisis. The ancient and contemporary Maya’s sensual profiles of ecology, time and space were/are quite different from those found within the “2012-phenomenon” and academia.

SUMÁRIO O Calendário utilizado em nosso dia-a-dia traz em si uma História no mí-nimo interessante. Matemática, Filosofia, História, Religião. Esses são os principais ingredientes que fizeram nosso Calendário evoluir. SUMMARY The Calendar used in our day-today life brings with it a history at least interesting. Mathematics, Philosophy, History, Religion. These are the main ingredients that made our Calendar evolve. 1 Introdução É fato notório que a verdadeira duração do ano da Terra é 365,2422 dias solares médios (oficialmente, o ano tem exatos 31556943,36 s.), valor utilizado pela mai-oria dos astrônomos para os complexos cálculos que envolvem o tempo. Como não é possível trabalharmos com frações de dias no comércio, indústria, agricul-tura e outras áreas da atividade humana, nosso calendário está sincronizado com as estações do ano (em verdade, com o Equinócio de Primavera, no hemisfério Norte; a palavra vem do latim aequs, igual, e nox, noite; duração do dia igual a da noite e representa os instantes em que o Sol, em seu movimento aparente anual, atravessa o equador celeste), mantendo a maioria dos anos com 365 dias e a cada quatro anos o ano bissexto que tem 366 dias. Por razões históricas, esses 365 dias são divididos em 12 meses que têm entre 28 e 31 dias. Nota 1.: devemos distinguir dois tipos de "ano": a) Ano sideral: é o período de revolução da Terra em torno do Sol com relação às estrelas. Sua duração é de 365,2564 dias solares médios, ou 365d 6h 9min 12,96s. b) Ano tropical: é o período de revolução da Terra em torno do Sol com relação ao Equinócio Vernal, isto é, com relação ao início das estações. Sua duração é 365,2422 dias solares médios, ou  365d 5h 48min 46,08s. Devido ao movi-mento de precessão da Terra, o ano tropical é levemente menor do que o ano sideral (cerca de 20min 26,88s). Nosso Calendário é chamado de Gregoriano; está baseado no ano tropical, e possui as seguintes propriedades: 1. Os meses e as semanas incluem todos os 365 dias do ano. Isso significa que um determinado dia do ano está associado a um dia da semana, a um deter-minado mês e a um número desse mês; 2. As semanas têm sete dias, coincidindo com as tradições cristãs e judaicas entre outras; 3. Os meses coincidem com o período lunar de 29,5 dias (conceito tradicional de "mês"). Atualmente, o número exato é 29,5305889 dias (é variável e

One of four known ancient Maya books, the Grolier Codex depicts different manifestations of Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. This article is an excerpt of pages 98-99 from the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson with a numbered photographic arrangement of the Grolier Codex depicting the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Mural photograph: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

""Was ein Kalender ist, weiß wohl jeder, aber wie umfassend und nachhaltig er unseren Alltag, unsere Zeitrhythmen, unser Denken und Fühlen prägt, ist kaum jemandem bewußt. Jörg Rüpke zeichnet die Geschichte des Kalenders von der Antike bis zur Gegenwart nach und präsentiert in unterhaltsamer Form ebenso überraschende wie faszinierende Erkenntnisse über diesen wirkungsmächtigen kulturellen Zeitgeber.

Im Anfang war der Kalender – und zwar in Gestalt des Mondkalenders. Er bot unseren Vorfahren die Möglichkeit, ihr durch den Ackerbau bestimmtes Jahr angemessen zu organisieren. Je weiter sich die Menschheitskultur entwickelte, um so mehr wuchs das Unbehagen an diesem Zeitgeber. Das Mondjahr mußte dem Sonnenjahr weichen, doch selbst dieses mußte noch nachjustiert werden. Feste wollten exakt im Jahreskreis fixiert, Gerichtstermine bestimmt, Zinstermine festgelegt sein. Nicht zuletzt die Religion verlangte nach zuverlässig bestimmbaren Daten, um den kultischen Verpflichtungen nachzukommen und die Götter nicht zu verstimmen. Herrschaft über die Zeit bedeutete zudem stets auch Herrschaft über die Menschen, ja sogar über ihr Bewußtsein – und das wurde den Mächtigen bald bewußt. So macht dieser Band auch deutlich, weshalb es wichtig war, dieses Instrument unter Kontrolle zu bekommen. ""

Inspiring quotes and inspirational stories will always be popular, but they rarely change lives. After reading the quote, hearing the story, and experiencing some feelings, we often go about our business as usual. What we need is a spiritual resource that helps us focus on heart issues, life change, and the rhythm of the Christian life.

This year-long devotional takes 365 questions asked in the New Testament, and shows you how to change your focus, reorder your affections, and reprioritize your loves. It will inspire you to action, not just sweet reflections. It will compel you to love God and others more fervently and selflessly, while weaning your heart off the lies and lures of this world.

The Grolier Codex is discussed in the context of the archaeoastronomy of the ancient Americas on pages 98-99 of the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson. One of four known ancient Maya books, the Grolier Codex depicts different manifestations of the planet Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. A numbered photographic arrangement of the Grolier Codex depictes the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Other photos: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

This paper traces the history of the Jewish 247-year calendar cycle based on evidence provided by a comprehensive corpus of medieval and early modern manuscripts from different geo-cultural areas. It gauges popular and scientific attitudes towards the reiterative calendar asking why, although this cycle was known to be “faulty” already in the 12th century, reiterative calendars continued to be copied and discussed until the 19th century.

Cet article interroge le grand paradoxe du temps moderne. Alors que d'une part nous vivons dans les sociétés historiques où le temps social est le plus quadrillé, contrôlé, mesuré et régimenté, nous sommes d'autre part les sujets historiques les plus anxieux, pressés, angoissés, pressés. Plus nous contrôlons et mesurons le temps, plus il semble nous échapper. Posant la question du temps comme un phénomène social traversé de rapports de pouvoir et de propriété, cet article propose des pistes pour une analyse socio-théorique de la relation entre le temps horloge et les rapports sociaux capitalistes. Il interroge également les tendances à l'aliénation temporelle du régime de temps moderne, et les rapports entre temps, développement économique et pouvoir social au coeur du parcours historique du temps horloge de 1300 à l'avènement du temps universel standard au tournant du 20è siècle. Ultimement, nous proposons que le contrôle et la mesure obsessive du temps dans les sociétés contemporaines reproduisent davantage le pouvoir social du marché, plutôt qu'un contrôle des sujets humain sur leur temps vécu et leur histoire.

Уште во почетоците на римската историографска традиција, се забележува употребата на паралелизмот кој го образува кругот во реконструкција на раната римска историја. Римско-старогрчката синхронизација претставува неизоставен дел од хеленизмот, 1 т.е. хеленскиот свет и зависи од внатрешната синхронизација на самиот хеленски систем. Обидите на Римјаните да го присвојат хеленскиот начин на живот, го формира незаменливиот дел од осознавањето на римската историја. 1 Хеленизмот е доба кое следи по големата епоха на независните старогрчки држави-полиси, период на губењето на нивната независност и нивното потпаѓање под власта на Александар Македонски. Историски гледано, хеленистичкиот (покласичниот) период е период кој започнува од 323 г. пр. н. е., поточно по смртта на Александар Македонски. Историските промени кои следеле за време на космополитизмот на големата Македонска држава, од една страна придонеле старогрчките држави-полиси никогаш повеќе да не ја повратат својата независност и самостојност, а од друга, довеле да бавно, но незапирливо пропаѓање на длабоката свест на оние кои живееле во тоа време. Во овој период на промени, војни и немири, надежта и утехата кои се барале во внатрешниот, индивидуалниот живот, довеле до насочување кон философската мисла која се јавила како прибежиште на сите оние кои барале мир и спокојство на својата душа, независно од надворешните промени. Митевски, В. (2007а) 6-8. Стар Рим Денешното познавање за римскиот календар се должи на записите од конзулите, кои поделбата на времето започнале да ја бележат од 238 г. пр. н. е. во De dei natali. 2 2 Richards, E. G. (1998) 206. Римски календар Првите хронолошки записи за Рим потекнуваат од времето на Кикерон, кој случувањата во Рим ги вметнал во старогрчката хронологија. Во негово време се издвојува името на Корнелиус Непос кој се поврзува со синхронизација на историските случувања и историските имиња во Стара Грција и Рим. Во неговото дело Hronica, за кое се смета дека настанало некаде во средината на 50 г. пр. н. е., освен широките паралелни толкувања од областа на литературата, философијата и уметноста меѓу Рим и Стара Грција, претставено е и паралелното интервално пресметување на годините. 3 3 Feeny, D. (2007) 21. Кикерон Ромул, Доминик Ингрес Sence among Cultured and Uncultured Peoples, The James Arthur Collection of Clocks and Wotches, New Yourk University Press, Oxford University Press. -Хол, С. А. (2013) Речник на значајни симболи во нивната хебрејска, паганска и христијанска форма, Предговор, редакција, превод и коментари Ковачева, Л., Скопје. Astrology and religion amond the Greeks and Romans, The Knickerbocker Press, New Yourk. -Шевалие, Ж., Гербарн, А. (2005) Речник на симболите, Митови, соништа, обичаи, гестови, облици, ликови, бои, броеви, Табернакул, Скопје. -Škiljan, M. (1975) Stare mjere, Povijesni Muzej Hrvatske-Zagreb, Katalog muzejskih zbirki XII, Zagreb.

十六世紀半ばから十七世初頭にかけ、日本イエズス会により、日本語の教理書が出版されたということは周知の通りだ。世俗のヨーロッパ文学である『イソップ物語』の和訳、そして天草版『平家物語』、『太平記抜書』の存在もよく知られている。しかし、日本語で書かれたオリジナルのキリスト教説話が現存するということは案外知られていない。近年、このテキスト群を「異文化接触」というレベルで取り上げた研究が現れているが、漢訳仏典や漢籍の影響を受けた『日本霊異記』『今昔物語集』などとは対照的に、室町末期にラテン語文脈から国語に翻案されたキリスト教文学は、残念ながらこれまで国文学として扱われてこなかった。その理由をここで詳しくは追究できないが、日本精神というものが（漢文脈との関連性ではある程度まで認められている一方で）キリスト教との関係性については根本的に異質で相容れないものと一般的には理解されていることが、その背景にあると考えられる。しかし、キリスト教説話を聞いた織豊期の日本人がこのように日本精神とキリスト教を両極的なものとして捉えていたということは、資料からは読み取れない。本稿では、キリスト教も日本精神も信仰していない筆者が日本中世キリスト教の代表的な説話集をバレト写本という資料の中から取り上げ、その原典が何であったかを明らかにし、さらに、同時代の日本文学との関係性を探る。その結果、この説話集は当時の武士階級によって評価された軍記・語り物文学、取り分け幸若舞と最も関連性が深いということを示す。

The Tall Gnomon (kao piao) of the ancient observatory at Gaocheng , Henan Province, China (34° 24’ 8.73” N, 113° 8’ 26.23” E) is described in a contemporary historical document in terms of  tracking changes solar altitude at meridian transit between summer and winter solstices  (Needham et al.  1954, 296-298; Sivin 2009, 183-186).  For example, the Yuan History (Yuan shih) records that the sun’s shadow cast near the winter solstice on 14 December 1278 AD measured 76.7400 feet (Needham et al. 1959, 299; Mercier 2003, 197-198; Sivin 2009, 571).  However, the 128-foot horizontal graduated template scale (kuei-piao) of the Tall Gnomon is 40% longer than what is required to measure the sun’s longest shadow at the winter solstice.  Using GIS and astro-archaeological computer modeling, additional astronomical targets (i.e., Midsummer Moon,  Venus and bright Stars) are proposed that could account for the construction of the extra 51 feet in length of the template scale.  Evidence is also presented that the solstice observations reported in the Yuan History could not have been made at Gaocheng, but rather at Beijing.

References
Mercier, Raymond.
2003  “Solsticial observations in thirteenth century Beijing.” SCIAMVS,  4:191-232.

Needham, Joseph
1959  Science and Civilization in China, III, London: Cambridge University Press.

Sivin, Nathan
2009  Granting the Seasons:  The Chinese Astronomical Reform of 1280.  New York: Springer.

The Grolier Codex (Codice Maya de Mexico, CMM) is discussed in the context of the archaeoastronomy of the ancient Americas on pages 98-99 of the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson. One of four known ancient Maya books, the Grolier Codex depicts different manifestations of the planet Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. A numbered photographic arrangement of the Grolier Codex depictes the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Other photos: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

Pavao Ritter Vitezovich was a renowned writer and a historian in Croatian Kingdom
during the late 17th and early 18th century. Upon finishing his Kavalierstour, enriched by
firsthand knowledge of modern European cultural and social currents, Vitezovich returned to
his native homeland and began his work as a writer and publisher. Among the works he
published, Vitezovich was mostly known for his elite culture books and works, however those
made up only a part of his entire body of work. 
This paper deals with Vitezoviches production of popular culture media, more
accurately vernacular calendars written and published in Croatian language. The main thesis
of this paper deals with the structural and content related elements in Vitezoviches calendars
in comparison with their European counterparts that influenced Vitezovich during his
Kavalierstour. Though influenced by the central European calendars, Vitezovich adjusted the
structural elements of his calendars in line with his idea of a perfect media. Second thesis
deals with the fact that Vitezovich implanted elements of his „pan Croat“ ideological platform
mixed with ideas of elite European culture in his calendars in order to spread his ideas among
more numerous readership. This paper is heavily based on the ideas of modern media studies
popularized by Marshall McLuhan and the social history of media theory developed by Peter
Burke and Assa Briggs. Methodologically, Vitezoviches calendars were analyzed on several
levels. First and foremost, they were analyzed on a structural level in comparison with several
other central European representatives of the same media found in the library of Janez
Vajkard Valvasor. After that the calendars were analyzed on a intertextual level (alongside the
aforementioned central European calendars and other works that were associated with
Vitezovich) in order to establish connections between them.

Qualunque parte di questa pubblicazione può essere riprodotta, memorizzata in un sistema di recupero dati o trasmessa in qualsiasi forma o con qualsiasi mezzo, elettronico o meccanico, senza autorizzazione, a condizione che se ne citi la fonte.

In this short note we discuss the origin and circumstances of the story about an encounter between a Jewish high priest (Shimon the Just in the Talmudic version or Jaddua in Josephus) and Alexander the Great. As was suggested by Solomon Zeitlin in 1924, the actual story related to the surrender of Jerusalem to Antiochus the Great in 199 BC by the high priest Shimon II. The question of whether Alexander could have possibly entered

The tumuli of Newgrange and Knowth in Ireland are among the most monumental heritages of the Neolithic era. The megalithic constructions date back to around 3'200 BC, centuries before the completion of Stonehenge and the Egyptian pyramids. Passageways inside the mounds have been shown to be aligned such as the rising sun illuminates the interior chambers on the winter solstice at Newgrange and around the equinoxes at Knowth. Many of the kerb and interior stones are covered with petroglyphs, in particular with spiral motifs. Despite several attempts to classify and interpret them, they remain enigmatic. Here we show that some of the most elaborated spirals are likely calendrical representations. We use a new, ‘dynamic’ approach adding a temporal dimension to the rock art. We identify in the detailed spiral motifs up to five different manifestations of the solar and lunar cycles, which could easily be observed in prehistoric Ireland. Corroborating evidence comes from adjacent motifs or a special location of the stone. Although the work is speculative by nature, many clues give confidence in the interpretation. If correct, it would imply that one or a few individuals developed skills for celestial observations, the design of complex motifs and their preservation on the rock. This resembles a scientific process, but is more likely the expression of a ritual engagement with the sky.

This paper explains the Chinese Calendar from an astronomical basis. The Chinese Lunar Calendar is based on a Solar Calendar, so the latter is first explained.  The lunar year consists of 12 or 13 lunar months (which are lunations), and this paper explains in detail how the sequence of lunar months is partitioned so as to produce lunar years.  Finally the Chinese Calendar is compared with the Gregorian Calendar.

There are regional diversities of the Panchang. The differences are like the beginning of the month, year, different importance in celebration of festivals and days. eg. There are tithis which are consecutively repeated for 2 days of Christian calendar. Some celebrate it on day 1, whereas some on the 2 nd day. Mostly the history and geography of the regions are the main reasons for the diversity. In this essay, I have tried to compare the two popular calendars of India, to get a basic understanding of both. I have seen people being confused with the common terminologies used in the Panchang, because of lack of knowledge of the difference of definitions of the terms used. Panchang means calendar, a Hindu way of measuring time. As said earlier, there are many regional varieties of panchang. But, all are based on the fundamental 5 principles called as 'panch ang'. Panchang = panch+ang, where panch means 5 and ang means limbs, factors. In other words, Panchang is that measure of time, which has 5 limbs or is divided into 5 factors. These factors are further used to derive other details like, month, year, muhurta, festivals, etc. Panchang is derived from mathematical and astronomical vedic calculations of the positions of Sun, Moon and Constellation in the sky with respect to Earth. All other details of the panchang like weeks, months, years, seasons, festivals, zodiacs, planetary positions, etc. are mathematical calculations on these basics.

Front page, table of contents and introductory article to an edited volume of a conference at Yad Vashem in December 2010.  Includes an introductory article by the editor: 'Beyond "Righteous Among the Nations" and "Altruism": On Rescuers and Rescue Activities During the Shoah

What communities chose to print can be telling about what they find important or necessary. As such, print history has much to offer histories of selfidentity and the development of nationalism. 1 In March, 1639, John Winthrop, the governor of the Massachusetts Bay colony and the diligent chronicler of the early settlement, noted that a printing house was begun at Cambridge by one Daye, at the charge of Mr. Glover, who died on sea hitherward. The first thing which was printed was the freeman's oath; the next thing was an almanac made for New England by Mr. William Peirce Mariner; the next was the Psalms newly turned into metre. 2

In the first part of the article we will explain how to find the ‘Siman Hashana’
with the classic method using the “four targets table” and the “61 heads table”, as
background for understanding the second part of this article.
Tzvi Hirsch Jaffe discovered a mathematical formula that gives the total
number of different combinations of ‘Siman Hashana’ to a group of years. In the
second part of this article we will use our analysis of these tables (“four targets”
and “61-heads”), and the insights emerging from this analysis, to prove the Jaffe
formula for the first time ever.

[Mei Oujin 梅欧金]. “Tianzhu shiyi zai Fujian: zai liang ge shijie, liang zhong shijian zhi jian. 天主实义在福建：在两个世界、两种时间之间.” In Lynn Struve (Si Tulin 司徒林), Zhao Shiyu 赵士瑜, and Du Zhengzhen 杜正贞 eds. Shijie shijian yu Dong Ya shijian zhong de Ming Qing bianqian: cong Ming dao Qing shijian de zhongsu 世界时间与东亚时间中的明清变迁-从明到清时间的重塑. Beijing: Sanlian Shudian, 2009, vol. 1, pp. 225-303. [Chinese translation of “Between Two Worlds and Two Times: Teachings of the Lord of Heaven in Fujian.” In Lynn Struve ed., Time, Temporality, and Change of Empires: East Asia from Ming to Qing. Association for Asian Studies-sponsored series Asian Interactions and Comparisons, University of Hawai’i Press, 2005].

In this article, see pages 164, 166-168 for Stuart's discussion of the Grolier Codex.  It is highly significant that the Mexican State of Chiapas and the Universidad Autonoma de Chiapas chose to include the Grolier Codex as an authentic ancient Maya book in 1985 and make a fine color facsimile available along with the Dresden, Paris, and Madrid codices for further research. 

This review and essay of "Los Codices Mayas" is being posted as a personal tribute to my friend and colleague, the late George E. Stuart, Ph.D. (1935 - 2014) for his great generosity and many extraordinary contributions promoting world archaeology over several generations.

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

This book provides a definitive account of the history of the Roman calendar, offering new reconstructions of its development that demand serious revisions to previous accounts. It examines the critical stages of the technical, political, and religious history of the Roman calendar, provides a comprehensive historical and social contextualization of ancient calendars and chronicles and highlights the unique characteristics which are still visible in the most dominant modern global calendar.