By Anne S. Dowd, Susan Milbrath
the amount is split into 3 sections: investigations into Mesoamerican horizon-based astronomy, the cosmological rules expressed in Mesoamerican spiritual imagery and rituals with regards to astronomy, and the facets of Mesoamerican calendars concerning archaeoastronomy. It additionally offers state of the art learn on assorted subject matters resembling files of calendar and horizon-based astronomical statement (like the Dresden and Borgia codices), iconography of burial assemblages, architectural alignment reviews, city making plans, and counting or measuring devices.
Contributors—who are one of the most dear of their fields— discover new dimensions in Mesoamerican timekeeping and skywatching within the Olmec, Maya, Teotihuacano, Zapotec, and Aztec cultures. will probably be of significant curiosity to scholars and students of anthropology, archaeology, artwork background, and astronomy.
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Additional resources for Cosmology, Calendars, and Horizon-Based Astronomy in Ancient Mesoamerica
D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. ) Gulf Coast Dec. D. 0 Oct. D. 3195 Oct. D. 4772 Aug. D. D. D. 3984 Apr. D. 3984 Feb. D. 3787 Jan. D. 3590 Nov. D. 3392 Aug. D. D. D. 2604 Mar. D. 0 10 Ahaw 18 Kumk’u Feb. D. 0 4 Ahaw Nov. D. 0 11 Ahaw 8 Ch’en 5 Ahaw Sept. D. D. 0 8 Mak Aug. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. D. ). Records of past, present, and future events all incorporate a Mesoamerican calendar based on a repeating cycle of 260 days, employing a set of 20 named days as the basic blocks of time.
Although Marquina and Ruiz (1932), Macgowan (1945), and Fuson (1969) had already recognized the prevalent clockwise skew and clustering of orientations around certain azimuthal values, Aveni collected a larger sample of much more precise alignment data (Aveni 1975, 1977; Aveni and Gibbs 1976). It was now possible to conclude, for the first time with reasonable confidence, that certain orientation groups are widespread in Mesoamerica and that they can be largely accounted for by astronomical considerations, in most cases by sunrises and sunsets on certain dates.
Cerro Danush is a prominent solitary mountain at the northern end of Dainzú-Macuilxóchitl in Oaxaca. D. 600–900), its peak was transformed into a temple-patio-altar complex that archaeological evidence suggests was associated with Cociyo, the Zapotec god of lightning, rain, and sky. At the other end of the site, the complex is oriented southwest toward the base of Cerro Dainzú, where carved stone depictions of ball players and jaguar motifs connect it to warfare, death, and the underworld. Faulseit discusses how this contrast of earth and sky domains forms an axis mundi that unites the site’s spatial organization with the ritual calendar and the motion of the sun on the horizon.