Excerpt from Mayan Calendar Systems In counting forward (by which is meant to the right), if the number of months to be counted is not completed on reaching the last or right-hand column, we go back to the first. If, as is frequently the case, our count is to be backward over past or preceding months, it must then be toward the left, and after reaching the first or left-hand column We go to the right hand column. In other words, it is a continuous round in whichever direction we are moving, to the right being for ward ia time and to the left backward. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Excerpt from Mayan Calendar Systems, Vol. 2 About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Excerpt from The Numeration, Calendar Systems and Astronomical Knowledge of the Mayas This volume is issued with the intention of offering to the student of Maya life and customs a statement of the knowledge which we possess of the numeration, calendar, and astronomical attainments of this wonderful people, of the method which has been used in obtaining this knowledge, of the probability - and in most cases the certainty-that our opinions are correct, and of the problems which offer themselves to the student for solution; but with no purpose of writing a history of the Maya people or of their customs, their monuments, or their hieroglyphics, and with no purpose of furnishing a bibliography of sources from which such a history can be gleaned. There are, without doubt, many parts of the codices and inscriptions which refer to other matters than those connected with numeration, the calendar, and astronomy, but I make no attempt to decipher them. Others have made their guesses as to the meaning of these passages, - generally on insufficient evidence, - and, though some of these guesses may be correct, I have not thought it wise to enter into this branch of the subject, especially as it is seldom that two commentators agree in their judgment. I have not thought it necessary, in writing this volume, to award to this or that modern writer credit for individual discoveries. Students in Maya research, however, will always regard Dr. Ernst Forstemann as the leader who blazed out the path which they are glad to follow, recognizing his clear insight and remarkable advances in the study of the meaning of the hieroglyphs and in the elucidation of the Maya system of numeration, their calendar, and their astronomical knowledge. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Scientific Study from the year 2016 in the subject Ethnology / Cultural Anthropology, , language: English, abstract: This treatise about the Maya Calendar Systems, emphasizing the Yucatecan Calendar, is an extract and a summary of the studies on their number as well as their calendar systems. As far as the calendars are concerned data from monuments as well as from the Chilam Balam of Tizimin / Chumayel and the Codex Pérez were analyzed. All nations of Mesoamerica had number systems to the base 20. The one of the Maya, however, differed from all others not only by its basic numbers but also by the formation of numbers greater than 20, namely by the method of overcounting while all the others used the method of undercounting. The Maya replaced their moon calendar by adopting the spiritual and solar calendar as well as a longtime count by a now long time perished nation. The solar calendar had built in a correction of the first order, a camouflaged bissextile day at the end of every fourth year. Spiritual and solar calendar constituted by permutation the Calendar Round, a cycle of 52 years. One of the properties of the Calendar Round was that all years began cyclic by only four out of the twenty sacred day signs, the year bearers kaban, ik', manik', eb. The longtime count was noted as elapsed days in positional notation, whereby the third rank was counted only from 0 to 17. This Preclassic Calendar was reformed by the Maya due to the different counting of numbers, thus, by replacing the Day Count with a system of measurements, the so-called Long Count, whereby the third rank became a short year of 360 days. This Classic Calendar was reformed, however, only in the Rio Bec, Chenes and Puuc region. Hereby the Long Count was replaced by periods of current time, the ajaw-Periods of 20 short years. Additionally the Calendar Round was made “dynamic”, in order to integrate the solar calendar corrections of the second and third order. The resultant pairs of Calendar Rounds of the same patron had identical notations, thus, the protagonists of the reform introduced for the months of the solar year the count of current days for each first Calendar Round and for each second one of elapsed days. The reform of this Yucatecan Calendar was completed by enlarging the ajaw-Period from the 20 short years to 24 solar years. And thus, the first eternal solar calendar was accomplished. This calendar was lived up to the conquest by the Spaniards. The knowledge about it, however, was lost soon after the inquisitional trials and the auto de fé of Mani. Thereafter the counting was frozen.

The only small, popular book on the important subject of ancient calendars. The study of heavenly cycles is common to most ancient cultures. The ancient Egyptians, Chinese, and Babylonians all tried to make sense of the year. But it fell to the later Mesoamerican Maya to create a series of calendars that could be cross referenced. In doing so, the Maya discovered many strange numerical harmonics. Their lunar calendar was extremely accurate-far more so than the Greek Metonic cycle; they tracked Venus to an accuracy of less than a day in five hundred years and their tables could have been used to predict eclipses seven hundred years in the future. This book will provide a much needed compact guide to the Mayan calendar systems as well as covering the essentials of calendar development throughout the world.

In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system. Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces. Rice shows how time became materialized—transformed into status objects such as monuments that encoded calendrical or temporal concerns—as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.