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Journal articles on the topic 'Maya astronomy'

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Published: 4 June 2021

Last updated: 27 July 2025

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1

Aveni, Anthony, John Justeson, and Victoria Bricker. "Maya astronomy and the precession of the equinoxes." Journal for the History of Astronomy 56, no. 2 (2025): 125–41. https://doi.org/10.1177/00218286241307930.

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The presence of very large time intervals in Maya hieroglyphic inscriptions has prompted a proposal that the period of the roughly 25,770-year precession of the equinoxes is among those in the historical record, by showing that some very long recorded intervals are near whole multiples of the sidereal year. Analysis of Maya long numbers shows the arguments for such a proposal to be invalid and the claims implausible. It argues methodologically for the effectiveness of basic, shorter-term calendrical intervals, and substantively for Maya daykeepers focusing on the solstices rather than equinoxe

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2

Šprajc, Ivan, and Pedro Francisco Sánchez Nava. "Astronomy and Architecture in the Maya Lowlands." Journal of Skyscape Archaeology 2, no. 2 (2017): 189–215. http://dx.doi.org/10.1558/jsa.30050.

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This article summarises recent systematic research into the use and significance of astronomical orientations in ancient Maya architecture, and shows how by applying a more rigorous methodology to a large number of orientations we were able to detect alignment patterns that shed light on the validity of former hypotheses and provide a basis for novel interpretations. Our measurements and analysis confirm that orientations to the Sun’s position on the horizon, which largely prevail, allowed the use of observational calendars composed of multiples of 13 and 20 days and were also intended to faci

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3

MacPherson, H. G. "The Maya lunar season." Antiquity 61, no. 233 (1987): 440–49. http://dx.doi.org/10.1017/s0003598x00072999.

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Archaeoastronomy in Europe, when it comes to megalithic sites, is still at the perhaps stage: perhaps there was some systematic understanding of the heavens that can be called astronomy, perhaps there was not. In the Americas matters are different, with the ‘long-count’ and other systems showing a clear interest in calendars, and in the timely movements of the heavens. Here the lunar order of the Maya scheme of things is set out.

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4

Sullivan, Lauren A. "Maya Political Science: Time, Astronomy, and the Cosmos." History: Reviews of New Books 33, no. 3 (2005): 106–7. http://dx.doi.org/10.1080/03612759.2005.10526568.

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5

Šprajc, Ivan. "Maya and Aztec astronomy: Skywatching in prehispanic Mesoamerica." Journal of Physics: Conference Series 2877, no. 1 (2024): 012032. http://dx.doi.org/10.1088/1742-6596/2877/1/012032.

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Abstract The Aztecs, Maya and other Mesoamerican peoples achieved advanced knowledge of the regularities of the apparent motion of the Sun, Moon and various planets visible with the naked eye, particularly Venus. Much of this knowledge enabled orientation in space and time and was particularly useful for scheduling agricultural activities. However, since the celestial order is apparently superior to that on Earth, the phenomena observed in the sky were believed to exert influence on earthly affairs. Therefore, the exact astronomical knowledge was intertwined with religious beliefs and ritual p

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Hammond, Norman. "Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars:Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars." American Anthropologist 103, no. 2 (2001): 549–50. http://dx.doi.org/10.1525/aa.2001.103.2.549.

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7

Peck, Douglas T. "Development of Celestial Navigation by the Ancient Maya." Journal of Navigation 54, no. 1 (2001): 145–49. http://dx.doi.org/10.1017/s0373463300001168.

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This paper discusses the knowledge and culture of astronomy possessed by the Maya civilisation and how this might have been used for marine navigation in the 8th Century. Comparison is made with the European view and use of celestial positioning.

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8

Carlson, John B., and Mark Van Stone. "The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and global popular culture." Proceedings of the International Astronomical Union 7, S278 (2011): 178–85. http://dx.doi.org/10.1017/s1743921311012609.

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AbstractThis essay introduces the papers from the specially organized session on the theme ‘The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and popular culture’. The papers that follow address this topical theme in the contexts of Maya and Western cultures as well as academic and popular cultures.

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9

Aimers, James J., and Prudence M. Rice. "ASTRONOMY, RITUAL, AND THE INTERPRETATION OF MAYA “E-GROUP” ARCHITECTURAL ASSEMBLAGES." Ancient Mesoamerica 17, no. 1 (2006): 79–96. http://dx.doi.org/10.1017/s0956536106060056.

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E-group architectural assemblages, constructed and used for more than a millennium in the Maya Lowlands, are among the most distinctive and enduring forms in Mesoamerican monumental architecture. Since the 1920s, E-groups have been thought to mark the solstices and equinoxes, but more recent investigations have shown that these alignments were rarely accurate. We argue that accurate solar alignment was probably only a minor element, and primarily an early one, of a larger set of metaphorically linked design considerations that included concepts of sacred geography, ritual performance in refere

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10

Aveni, Anthony F., and Lorren D. Hotaling. "Monumental Inscriptions and the Observational Basis of Maya Planetary Astronomy." Journal for the History of Astronomy 25, no. 19 (1994): S21—S54. http://dx.doi.org/10.1177/002182869402501903.

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11

Sokol, Joshua. "The stargazers." Science 376, no. 6597 (2022): 1036–41. http://dx.doi.org/10.1126/science.add1859.

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12

Iwaniszewski, Stanislaw. "Eclipse Prediction and the Length of the Lunar Month in Mayan Astronomy." Cosmovisiones / Cosmovisões 5, no. 1 (2024): 241–50. http://dx.doi.org/10.24215/26840162e020.

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One of the most remarkable achievements of Mayan calendrical astronomy was the in- vention of a lunar theory that combined a fixed lunar calendar with eclipse predictions. Eclipse predictions are shown in the Dresden Codex on pages 51-58. The lunar calendar is reflected in the Maya Lunar Series, which was attached to the chronological statements of Maya rulers displayed on monuments. The so-called Eclipse Table covers 405 schematic lunar months, divided into 69 groups of 6 and 5 months each (D53a-D58b). It is preceded by a table of multiples of 11,960 days (D51a- D52a), the period covered by t

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13

Linden, John H. "Glyph X of the Maya Lunar Series: An Eighteen-Month Lunar Synodic Calendar." American Antiquity 51, no. 1 (1986): 122–36. http://dx.doi.org/10.2307/280399.

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The astronomy of the ancient Maya is an impressive achievement. Without the use of optical instruments, the Maya of the Classic period observed and recorded recurrent eclipse periods as well as the synodic orbit of Venus. Early work on the Maya hieroglyphs interpreted the chronological and calendric systems of the Classic period inscriptions and demonstrated the existence of a lunar synodic calendar. Many of the Lunar Series hieroglyphs that record the lunar synodic calendar have been interpreted, but the meaning of Glyph X has remained unknown. This report offers the explanation that Glyph X

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14

Hammond, Norman. "Maya Political Science: Time, Astronomy, and the Cosmos. Prudence M. Rice." Journal of Anthropological Research 61, no. 2 (2005): 254–56. http://dx.doi.org/10.1086/jar.61.2.3630876.

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15

Martin, Frederick. "A Dresden Codex Eclipse Sequence: Projections for the Years 1970–1992." Latin American Antiquity 4, no. 1 (1993): 74–93. http://dx.doi.org/10.2307/972138.

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Data from the U. S. Naval Observatory annual astronomical almanacs (1970–1992) in “correlation” with the Maya Calendar Round (CR) sequence indicate that the Dresden Codex lunar table (51a-58b) very probably counted simultaneous sequences of both lunar and solar eclipses on the same set of day names. The contemporary sequence of day names in the CR and the astronomy consistent with it parallels Classic-period Maya observational experience between 9.16.0.0.0 and 9.17.0.0.0.

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Canuto, Marcello A., Francisco Estrada-Belli, Thomas G. Garrison, et al. "Ancient lowland Maya complexity as revealed by airborne laser scanning of northern Guatemala." Science 361, no. 6409 (2018): eaau0137. http://dx.doi.org/10.1126/science.aau0137.

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Lowland Maya civilization flourished in the tropical region of the Yucatan peninsula and environs for more than 2500 years (~1000 BCE to 1500 CE). Known for its sophistication in writing, art, architecture, astronomy, and mathematics, Maya civilization still poses questions about the nature of its cities and surrounding populations because of its location in an inaccessible forest. In 2016, an aerial lidar survey across 2144 square kilometers of northern Guatemala mapped natural terrain and archaeological features over several distinct areas. We present results from these data, revealing inter

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17

van Gent, Robert H. "Book Review: An Overview of Mayan Astronomy: Das mathematische Weltbild der Maya." Journal for the History of Astronomy 36, no. 2 (2005): 234. http://dx.doi.org/10.1177/002182860503600208.

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18

Vondrák, J., V. Böhm, and B. Böhm. "Did old Maya observe Mercury?" Serbian Astronomical Journal, no. 00 (2022): 2. http://dx.doi.org/10.2298/saj211222002v.

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It is well known that the rich culture of old Maya contained, among other, also a very complicated and complex calendar, in which they recorded not only historical events, but also significant astronomical phenomena. Main source of information is the Dresden Codex, roughly covering the interval between 280 and 1325 AD. The problem of the so-called correlation between Mayan and our calendars (expressing the difference between Long Count of Mayan calendar and Julian date) is very old, there exist about fifty different solutions that mutually differ by up to hundreds of years. Out of these, histo

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Dowd, Anne S. "CYCLES OF DEATH AND REBIRTH IN MESOAMERICAN CULTURAL ASTRONOMY AND THE CALENDAR." Ancient Mesoamerica 28, no. 2 (2017): 465–73. http://dx.doi.org/10.1017/s0956536117000153.

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Abstract“Mesoamerican Cultural Astronomy and the Calendar” is a Special Section including articles that explore portions of Mesoamerica where astronomy and calendars were studied by Indigenous peoples. Scholars who are well known for innovative work in astronomy, such as Aveni, as well as Pineda de Carías, Rivera, and Argueta, consider topics that fall under the rubric of cultural astronomy. Epigraphers or experts in hieroglyphic writing, like Justeson and Vail, deal in explicit ways with issues related to calendar development. An art historian, Milbrath, weighs in on the meaning of astronomic

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20

Bricker, Harvey M. "Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars. Susan Milbrath." Isis 92, no. 1 (2001): 150–51. http://dx.doi.org/10.1086/385071.

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21

Vondrák, J., V. Böhm, and B. Böhm. "Maya records of planetary conjunctions in Dresden Codex." Serbian Astronomical Journal, no. 208 (2024): 47–56. http://dx.doi.org/10.2298/saj2408047v.

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Old Mayas designed a very complicated calendar, and they also recorded important historical events and astronomical phenomena. Dresden Codex (DC), one of the four preserved Mayan hieroglyphic literal legacies, contains many of these, covering the classical period of Maya history. The records of these events in DC are given in the so-called Long Count (LC), the number of days elapsed from the origin of Maya chronology. The difference between LC and Julian Date, used in today's astronomy, is traditionally called correlation. More than fifty different values of the correlation have been published

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22

Aveni, Anthony F., Steven J. Morandi, and Polly A. Peterson. "The Maya Number of Time: Intervalic Time Reckoning in the Maya Codices, Part 1." Journal for the History of Astronomy 26, no. 20 (1995): S1—S28. http://dx.doi.org/10.1177/002182869502602002.

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23

Aveni, Anthony F., Steven J. Morandi, and Polly A. Peterson. "The Maya Number of Time: Intervalic Time Reckoning in the Maya Codices, Part II." Journal for the History of Astronomy 27, no. 21 (1996): S1—S32. http://dx.doi.org/10.1177/002182869602702102.

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…all things and acts and symbols — or the whole of human experience — consist of replicas, gradually changing by minute alterations more than by abrupt leaps of invention…. The little changes separated by infinitesimal alterations like the changes appearing in copies of the same document prepared by different scribes, are dismissed as trivial … large-interval changes are similar to small interval changes. Furthermore, many changes assumed to be large are really small when seen in full context.

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24

Casares Contreras, Orlando Josué. "Kukulcán, Venus y los ciclos agrícolas en la estructura 2D5 de Chichén Itzá, Yucatán / Kukulcan, Venus and agriculture cicles on the 2D5 structure of Chichen Itza, Yucatán." Revista Trace, no. 79 (January 29, 2021): 37. http://dx.doi.org/10.22134/trace.79.2021.689.

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Los recientes debates en torno al evento astronómico denominado el Descenso de Kukulcán han demostrado nuevas interpretaciones sobre el tema y la reconsideración de ideas que teníamos sobre los equinoccios en el área maya. El presente documento tiene como objetivo la propuesta de un nuevo modelo más complejo sobre la hierofanía.Metodológicamente, se revisaron investigaciones previas, se tomó registro del evento durante los años 2014-2018 y se compararon los resultados obtenidos con otras investigaciones relacionadas con el calendario, la astronomía y el culto venusino, para explicar la relació

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25

Callaway, Carl D. "Cosmogony and prophecy: Maya Era Day cosmology in the context of the 2012 prophecy." Proceedings of the International Astronomical Union 7, S278 (2011): 192–202. http://dx.doi.org/10.1017/s1743921311012622.

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AbstractThe Maya 2012 prophecy foretells events that will occur at the close of the current Maya ‘era’ and at the end of the 13th BˈAKTUN period of the Maya calendar. This paper explores the mythic and astronomical events that occurred previously at the start of the Maya era in 3114 BC corresponding to the close of the first 13-BˈAKTUN period. These two 13-BˈAKTUN Period Endings, separated by a span of approximately 5125 years, are like two bookends on a single shelf that inextricably link ancient Maya conceptions of time, mythic history and prophecy. The following presentation will demonstrat

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26

Mineev, V. P., M. G. Vavilov, V. A. Volkov, et al. "Scientific session of the Division of General Physics and Astronomy of the Russian Academy of Sciences (May 14, 1997)." Uspekhi Fizicheskih Nauk 167, no. 10 (1997): 1121. http://dx.doi.org/10.3367/ufnr.0167.199710k.1121.

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27

Vdovin, E. E., Yu N. Khanin, Yu V. Dubrovskii, et al. "Scientific session of the Division of General Physics and Astronomy of the Russian Academy of Sciences (30 May 2001)." Uspekhi Fizicheskih Nauk 171, no. 12 (2001): 1365. http://dx.doi.org/10.3367/ufnr.0171.200112e.1365.

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28

Milbrath, Susan. "MAYA ASTRONOMICAL OBSERVATIONS AND THE AGRICULTURAL CYCLE IN THE POSTCLASSIC MADRID CODEX." Ancient Mesoamerica 28, no. 2 (2017): 489–505. http://dx.doi.org/10.1017/s0956536117000189.

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AbstractResearch presented here demonstrates that an unusual almanac in the Madrid Codex (pages 12–18) integrates observations of the Venus cycle with eclipse events in the context of the agricultural year. Imagery in the 260-day almanac represents eclipse glyphs associated with Tzolkin dates that coordinate with eclipses visible in Yucatan during the fifteenth century, indicating the almanac dates to the Late Postclassic. The almanac also depicts seasonal events in the context of a repeating pattern of paired solar eclipses associated with observations of Venus as the evening star. Quetzalcoa

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Carlson, John B. "Lord of the Maya Creations on his jaguar throne: the eternal return of Elder Brother God L to preside over the 21 December 2012 transformation." Proceedings of the International Astronomical Union 7, S278 (2011): 203–13. http://dx.doi.org/10.1017/s1743921311012634.

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AbstractSpeculation about what ancient Maya texts have to say about 2012 is becoming a global phenomenon in popular culture. This speculation, largely apocalyptic, is more often based on acquaintance with historical Western interpretations than on familiarity with the texts themselves and their cultural contexts. This paper approaches the 2012 phenomenon through close readings of Maya texts and images considered within the contexts of historical and contemporary Maya culture and Western scholarship. It focuses on images of mythological events depicted on two Late Classic Maya vessels: the ‘Vas

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Šprajc, Ivan. "Astronomy and its role in ancient Mesoamerica." Proceedings of the International Astronomical Union 5, S260 (2009): 87–95. http://dx.doi.org/10.1017/s1743921311002171.

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AbstractThe observation of the sky had an important rôle among the Maya, Aztecs and other prehispanic peoples of Mesoamerica. Their familiarity with the regularities of the apparent motion of the Sun, the Moon and bright planets is attested in a large amount of astronomical data contained in codices and monumental hieroglyphic inscriptions, as well as in their sophisticated calendrical system. On the other hand, the study of architectural alignments has disclosed that civic and ceremonial buildings were largely oriented on astronomical grounds, mostly to sunrises and sunsets on certain dates,

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31

Qulub, Siti Tatmainul. "Desain Pengembangan Kurikulum Program Studi Ilmu Falak UIN Sunan Ampel Surabaya Berbasis Integrated Twin Towers." Azimuth: Journal of Islamic Astronomy 1, no. 2 (2020): 134–60. https://doi.org/10.15642/azimuth.v1i1.887.

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Abstrak: Artikel ini dimaksudkan untuk mengetahui integrasi antara Ilmu Falak dan astronomi dalam kurikulum Ilmu Falak, dan mendesain pengembangan kurikulum Ilmu Falak di UIN Sunan Ampel Surabaya yang berbasis integrated twin towers. Integrasi ilmu falak dan astronomi pada prodi studi ilmu falak sudah tampak pada level materi. Sebaran mata kuliah yang diberikan dalam pembelajaran di prodi ilmu falak memasukkan rumpun ulmu ilmu falak dan ilmu astronomi. Rumpun ilmu falak seperti Pengantar Ilmu Falak, Fiqh Mawaqit, Tafsir Ayat Hukum Falak, Hadis Hukum Falak, Sistem Penanggalan, Hisab Arah Kiblat

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32

Aldana, Gerardo. "K'Uk'Ulkan at Mayapán: Venus and Postclassic Maya Statecraft." Journal for the History of Astronomy 34, no. 1 (2003): 33–51. http://dx.doi.org/10.1177/002182860303400102.

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33

Overbay, Shannon R., and Mary Jean Brod. "Magic with Mayan Math." Mathematics Teaching in the Middle School 12, no. 6 (2007): 340–47. http://dx.doi.org/10.5951/mtms.12.6.0340.

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The ancient Mayan system of numeration is quite sophisticated, yet the basics are beautifully simple. It is an appealing system to teach to students of almost any age. Mayan numerals are composed of only three symbols, but with the power of place value and a symbol for zero, large numbers can be concisely written. With their interest in astronomy and the passage of time, the Maya (located in what is now Central America and Southern Mexico) developed accurate calendars using this numeration system. Mayan merchants often used cacao beans in making computations to keep track of their business tra

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Trejo, Jesús Galindo, and Christine Allen. "Maya observations of 13$^{{\rm th}}$ century transits of Venus?" Proceedings of the International Astronomical Union 2004, IAUC196 (2004): 124–37. http://dx.doi.org/10.1017/s1743921305001328.

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35

Ramdhani, Iga Nur, and Revianto Budi Santosa. "Pengaruh Astronomi Islam pada Masa Golden Age Terhadap Arsitektur." Al-Marshad: Jurnal Astronomi Islam dan Ilmu-Ilmu Berkaitan 7, no. 1 (2021): 66–75. http://dx.doi.org/10.30596/jam.v7i1.6888.

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Ilmu pengetahuan tentang astronomi pada masa golden age hingga kini terus menjadi perbincangan, kemudian bidang keilmuan ini seringkali dihubungkan dengan berbagai ilmu lain yang terkait. Maka topik mengenai hubungan antara ilmu astronomi pada masa golden age dengan arsitektur menarik untuk di diskusikan. Untuk mengetahui apakah terdapat pengaruh astronomi terhadap bidang arsitektur. Penulis melakukan penelitian melalui metode deskriptif kualitatif, dan dengan teknik pengumpulan data dari studi kajian pustaka. Penulis menemukan adanya beberapa aspek arsitektur yang dapat dihubungkan dengan ilm

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Van Stone, Mark. "It's not the End of the World: emic evidence for local diversity in the Maya Long Count." Proceedings of the International Astronomical Union 7, S278 (2011): 186–91. http://dx.doi.org/10.1017/s1743921311012610.

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AbstractExamining Ancient Maya notions about prophecies and their calendar cycles, we find that they predicted no ‘end of the Maya calendar’. Indeed, surviving texts and art indicate that they seem to have expected no change in the status quo whatever, for at least 4000 years into the future. This search also turned up evidence that different local schools of calendar-priests differed significantly from each other; it is entirely possible that priests in one city expected the End of the World, while their peers elsewhere believed the opposite.

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Widayanti, Esti Yuli. "ANALISIS MATERI ASTRONOMI PADA PEMBELAJARAN SAINS (PENYAJIAN SAINS MODERN DAN ALQURAN)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (2016): 140. http://dx.doi.org/10.15642/jpai.2013.1.1.140-160.

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<p>BAHASA INDONESIA:</p><p>Menyandingkan sains dengan al-Quran dalam pembelajaran sudah banyak diperbincangkan, namun masih belum banyak dipraktikkan di pembelajaran sains sendiri, meskipun di sekolah berlabel agama. Hal ini disebabkan karena belum ada panduan khusus yang menyandingkan dua hal ini secara teknis. Buku-buku pelajaran masih memaparkan konsep secara ilmiah, sehingga yang disampaiakan guru juga hanya apa yang ada di dalam buku, yang kebetulan mereka jadikan acuan. Tujuan studi ini adalah memberikan sebuah acuan bagi para guru kelas di SD/MI dalam membelajarkan mat

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Widayanti, Esti Yuli. "ANALISIS MATERI ASTRONOMI PADA PEMBELAJARAN SAINS (PENYAJIAN SAINS MODERN DAN ALQURAN)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (2016): 140. http://dx.doi.org/10.15642/pai.2013.1.1.140-160.

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<p>BAHASA INDONESIA:</p><p>Menyandingkan sains dengan al-Quran dalam pembelajaran sudah banyak diperbincangkan, namun masih belum banyak dipraktikkan di pembelajaran sains sendiri, meskipun di sekolah berlabel agama. Hal ini disebabkan karena belum ada panduan khusus yang menyandingkan dua hal ini secara teknis. Buku-buku pelajaran masih memaparkan konsep secara ilmiah, sehingga yang disampaiakan guru juga hanya apa yang ada di dalam buku, yang kebetulan mereka jadikan acuan. Tujuan studi ini adalah memberikan sebuah acuan bagi para guru kelas di SD/MI dalam membelajarkan mat

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39

Harijadi Noor, Laksmiyanti Annake, Dhani Herdiwijaya, and Ari Wibowo. "Measurement of The Night Sky Brightness in e-Maya Observatory." Journal of Physics: Conference Series 1245 (August 2019): 012031. http://dx.doi.org/10.1088/1742-6596/1245/1/012031.

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40

Böhm, V., B. Böhm, J. Klokocník, J. Vondrák, and J. Kostelecký. "Astronomical phenomena in Dresden codex." Serbian Astronomical Journal, no. 186 (2013): 53–64. http://dx.doi.org/10.2298/saj121221001b.

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The relationship between Maya and our calendar is expressed by a coefficient known as ?correlation? which is a number of days that we have to add to the Mayan Long Count date to get Julian Date used in astronomy. There is surprisingly large uncertainty in the value of the correlation, yielding a shift between both calendars (and thus between the history of Maya and of our world) to typically several hundred years. There are more than 50 diverse values of the correlation, some of them derived from historical, other by astronomical data. We test here (among others) the well established Goodman-M

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41

Rashford, John. "Maya Political Science. Time, Astronomy, and the Cosmos Prudence M. Rice . 2004.Maya Political Science. Time, Astronomy, and the Cosmos. University of Texas Press. Post Office Box 7819. Austin, TX. 78713-1819. xxiv +. 352 (paperback). US$ 24.95. ISBN: 0-292-70569-7." Economic Botany 61, no. 2 (2007): 202–3. http://dx.doi.org/10.1663/0013-0001(2007)61[202:mpstaa]2.0.co;2.

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42

Mondelli, C., M. Sánchez del Río, M. A. González, et al. "Role of water on formation and structural features of Maya blue." Journal of Physics: Conference Series 340 (February 8, 2012): 012109. http://dx.doi.org/10.1088/1742-6596/340/1/012109.

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Aveni, Anthony F., Harvey M. Bricker, and Victoria R. Bricker. "Seeking the Sidereal: Observable Planetary Stations and the Ancient Maya Record." Journal for the History of Astronomy 34, no. 2 (2003): 145–61. http://dx.doi.org/10.1177/002182860303400202.

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44

Aveni, Anthony. "Book Review: Mayans Past and Present: Time and the Highland Maya." Journal for the History of Astronomy 25, no. 19 (1994): S86—S87. http://dx.doi.org/10.1177/002182869402501907.

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Cai, Li-Qiang, Li-Fang Wang, Ke Wu, and Jie Yang. "Diagonal Slices of 3D Young Diagrams in the Approach of Maya Diagrams." Chinese Physics Letters 31, no. 9 (2014): 090501. http://dx.doi.org/10.1088/0256-307x/31/9/090501.

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Grofe, Michael J. "Measuring deep time: the Sidereal Year and the Tropical Year in Maya inscriptions." Proceedings of the International Astronomical Union 7, S278 (2011): 214–30. http://dx.doi.org/10.1017/s1743921311012646.

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AbstractMaya inscriptions contain numerous examples of long intervals of time that count both backward and forward from a fixed point of historical reference to specific mythological dates, often thousands of years in the past or future. This paper considers the evidence that these intervals incorporated precise calculations of both the sidereal year and the tropical year. Furthermore, it outlines a specific methodology for assessing the likelihood that these distance numbers were either intentionally calculated to incorporate these astronomical measurements, or if these results are merely coi

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Knowlton, Timothy. "Seasonal Implications of Maya Eclipse and Rain Iconography in the Dresden Codex." Journal for the History of Astronomy 34, no. 3 (2003): 291–303. http://dx.doi.org/10.1177/002182860303400303.

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Taneev, S. N. "Uskorenie solnechnykh kosmicheskikh luchey udarnoy volnoy v nizhney korone Solntsa 7 maya 1978 g." Журнал экспериментальной и теоретической физики 163, no. 4 (2023): 503–13. http://dx.doi.org/10.31857/s0044451023040077.

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Based on the theory of diffusive shock acceleration of charged particles, we have theoretically studied the spectra of protons produced by a shock wave driven by a coronal mass ejection (CME) in the lower solar corona with known solar plasma parameters for the solar cosmic ray (SCR) event recorded near the Earth’s orbit on May 7, 1978 (ground level enhancement no. 31, GLE31) using numerical methods. The proton flux data from the CPME instrument installed on the IMP-8 spacecraft and the worldwide network of ground-based neutron monitors combined with the particle measurements by the telescopes

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MacLeod, Barbara. "The God's Grand Costume Ball: a Classic Maya prophecy for the close of the thirteenth Bakˈtun". Proceedings of the International Astronomical Union 7, S278 (2011): 231–39. http://dx.doi.org/10.1017/s1743921311012658.

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AbstractIn the favored correlation between the Mayan and Gregorian calendars, a time period of a little over 5125 solar years will be completed on the winter solstice of 2012. While numerous Classic Maya hieroglyphic texts feature the previous closing of this era in 3114 BCE, only one text—Monument Six of Tortuguero, Tabasco, Mexico—mentions the future event. The portion of the monument describing the event is damaged, and previous attempts to decipher this part of the text have been inconclusive. These have inadvertently led to popular and far-flung millenniarian speculations about ancient es

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Fulem, Michal, Mildred Becerra, M. D. Anwarul Hasan, Bei Zhao, and John M. Shaw. "Phase behaviour of Maya crude oil based on calorimetry and rheometry." Fluid Phase Equilibria 272, no. 1-2 (2008): 32–41. http://dx.doi.org/10.1016/j.fluid.2008.06.005.

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