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Star Gods of the Maya: Astronomy in Art, Folklore, and Calendars. The Linda Schele series in Maya and pre-Columbian studies. Austin: University of Texas Press. ISBN 978-0-292-75225-2. OCLC 40848420. Miller, Mary; Karl Taube (1993). The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion.
The project Text Database and Dictionary of Classic Mayan (abbr. TWKM) promotes research on the writing and language of pre-Hispanic Maya culture.It is housed in the Faculty of Arts at the University of Bonn and was established with funding from the North Rhine-Westphalian Academy of Sciences, Humanities and the Arts. [1]
The tōnalpōhualli (Nahuatl pronunciation: [toːnaɬpoːˈwalːi]), meaning "count of days" in Nahuatl, is a Mexica version of the 260-day calendar in use in pre-Columbian Mesoamerica. This calendar is solar and consists of 20 13-day periods. Each trecena is ruled by a different deity. Graphic representations for the twenty day names have ...
The Maya calendar consists of several cycles or counts of different lengths. The 260-day count is known to scholars as the Tzolkin, or Tzolkʼin. [5] The Tzolkin was combined with a 365-day vague solar year known as the Haabʼ to form a synchronized cycle lasting for 52 Haabʼ called the Calendar Round.
Maya calendar on michielb.nl, with conversion applet from Gregorian calendar to Maya date (Uses the proleptic Gregorian calendar.) The Dresden Codex Lunar Series and Sidereal Astronomy Day Symbols of the Maya Year at Project Gutenberg 1897 text by Cyrus Thomas.
Symbols for the classical planets, zodiac signs, aspects, lots, and the lunar nodes appear in the medieval Byzantine codices in which many ancient horoscopes were preserved. [1] In the original papyri of these Greek horoscopes, there was a circle with the glyph representing shine ( ) for the Sun; and a crescent for the Moon.
While the cosmic tree symbolism has deep roots in Mesoamerican cultures, [8] the precise botanical identification and underlying meaning of the motif remain poorly understood. Attempts have been made to identify the tree as a kapok, maize, or water lily, with the latter being a particularly prominent interpretation based on archaeological ...
Missionaries in Mesoamerica attempted to take already existing symbols and elements in the local indigenous religions and societies, and give them Christian meaning and symbolism; e.g., the Mesoamerican world tree, which they interpreted as a cross. But at the same time they also demonized other elements, which were considered to not comply ...