1. On the Moon and the Weather

1884 ◽  
Vol 12 ◽  
pp. 187-189
Author(s):  
John Aitken

When residing in the south of France lately, I happened to look at the new moon one evening through the clear air of the “Mistral,” which was blowing at the time, and not being able to see the dark body of the moon, it all at once struck me that something more was necessary than a clear atmosphere in order to enable us to see the dark side of the moon, and that the dark side would be best seen when the earth was to a great extent covered with clouds.

2017 ◽  
Vol 10 (3) ◽  
pp. 245-255
Author(s):  
Mitia Frumin

Abstract The Hebrew calendar is a lunisolar calendar. Its months are based on the revolution of the moon about the Earth, as it is said: This is the burnt offering of every new moon throughout the months of the year1 (Num. 28:14) At the present time the moment of the true new moon is approximated mathematically. However during the Second Temple period, the beginning of the new lunar month had to be observed and certified by witnesses. Then the Sanhedrin Court was to make a public proclamation on the first day of the lunar month (ראש חודש). In Mishnah, Tractate Rosh Hashana, Chapter 2 describes the process of communicating the information about the beginning of new month through the chain of beacon fires: “From the Mount of Olives to Sartaba, and from Sartaba to Grofina, and from Grofina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move, but rather waved back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire.”2 Questioning of reliability of the quoted above description, its completeness and exclusiveness of the delineated in the Mishnah route is beyond the scope of the presented research. In this article we’ll apply methods of the geographic information systems (GIS) analysis in order to examine the existed theories regarding localization of Sartaba - the second mentioned station in the chain of beacon fires, reveal their discrepancies and propose an innovative, albeit rather technical, solution for long-known problem.


1997 ◽  
Vol 8 (2) ◽  
pp. 185-206 ◽  
Author(s):  
Susan Milbrath

AbstractAztec images of decapitated goddesses link the symbolism of astronomy with politics and the seasonal cycle. Rituals reenacting decapitation may refer to lunar events in the context of a solar calendar, providing evidence of a luni-solar calendar. Decapitation imagery also involves metaphors expressing the rivalry between the cults of the sun and the moon. Huitzilopochtli's decapitation of Coyolxauhqui can be interpreted as a symbol of political conquest linked to the triumph of the sun over the moon. Analysis of Coyolxauhqui's imagery and mythology indicates that she represents the full moon eclipsed by the sun. Details of the decapitation myth indicate specific links with seasonal transition and events taking place at dawn and at midnight. Other decapitated goddesses, often referred to as earth goddesses with “lunar connections,” belong to a complex of lunar deities representing the moon within the earth (the new moon). Cihuacoatl, a goddess of the new moon, takes on threatening quality when she assumes the form of a tzitzimime attacking the sun during a solar eclipse. The demonic new moon was greatly feared, for it could cause an eternal solar eclipse bringing the Aztec world to an end.


2005 ◽  
Vol 13 ◽  
pp. 970-970
Author(s):  
Wesley A. Traub ◽  
Antony A. Stark ◽  
Kenneth W. Jucks ◽  
Steven Kilston ◽  
Edwin L. Turner ◽  
...  

AbstractWe could observe the Earth as an extra-solar planet, viewing Earthshine on the dark side of the Moon, at the Pole, in winter.


ELFALAKY ◽  
2019 ◽  
Vol 3 (2) ◽  
Author(s):  
Heri Zulhadi

Abstract Hisab and rukyah are two methods of study used by Muslims to determine the start time of prayer, fasting, hajj and so forth. Periodesasi hisab rukyah, at a glance must have imagined what is meant by hisab rukyah. In the discourse about the Hijri calendar known by the term hisab and rukyah. Hisab is a calendar calculation system based on the average circulation of the moon that surrounds the earth and is conventionally defined. This reckoning system began since the establishment of Caliph Umar ibn Khattab ra (17H) as a reference for composing an enduring Islamic calendar. Another opinion says that this calendar system started in 16 H or 18 H, but the more popular is the year 17 H. While Rukyah is seeing the hilal directly with the naked eye or with the help of tools such as telescopes or other tools that support to see the new moon every end of Qamariyah month. The word rukyah is more famous as rukyatul hilalyaitu see moon. In this study, the author will describe a little about the history of hisab and rukyah in the period of prophets, companions, tabi'in, mid to modern period today. In this study, the scope of hisab rukya includes prayer times, Qibla direction, the beginning of Qamariyah month, eclipse and hijri calendar. Keyword: Hisab, Rukyah.


Author(s):  
Buddhadev Sarkar ◽  
Pabitra Kumar Mani

Aims: The Chandrayaan-2 aims to wave the Indian flag on the dark side (South Pole) of the Moon that had never been rendered by any country before. The mission had conducted to gather more scientific information about the Moon. There were three main components of the Chandrayann-2 spacecraft- an orbiter, a lander, and a rover, means to collect data for the availability of water in the South Pole of the Moon. Place and Duration of Study: The rover (Pragyan) was designed to operate for one Lunar day that is equivalent to 14 Earth days, whereas the orbiter is assumed to orbit the Moon for seven years instead of the previously planned for just one year. Overview: The Chandrayaan-2 spacecraft launched by India's heavy-lift rocket Geosynchronous Satellite Launch Vehicle-Mark III (GSLV MKIII) from the Satish Dhawan Space Center launch pad located on Sriharikota island of Andhra Prades. Unlike, Chandrayaan-1, this lunar mission aimed to perform a soft-landing on the South Pole of the Lunar surface and do scientific experiments with the help of the rover (Pragyan). Reason: The Chandrayaan-1, the first lunar mission of ISRO that detected water molecules on the Moon. The Chandrayaan-2 was a follow-on mission of Chandrayaan-1 to explore the presence of water molecules on the South Pole of the Moon. Conclusion: Although the orbiter fulfilled all of the command, unfortunately, the lander (Lander) lost its communication at the last moment to touch the Moon’s surface softly. Despite that, India again showed its potential in space missions. Chandrayaan- 2 was the most low budget lunar mission ever conducted by any space organization. The developing or even underdeveloped countries may come forward in their space program as ISRO is showing a convenient way in space missions.


1920 ◽  
Vol 14 (3-4) ◽  
pp. 172-172
Author(s):  
T. Rice Holmes

I AM glad that Dr. Fotheringham in the interesting paper which appeared in the Classical Quarterly (April, 1920, pp. 97–8) adhered to the view that ‘Caesar calculated the new moon for January 1 [45 B.C]…and that this calculation determined the inaugural day of the Julian calendar.’ As the object of my brief note, on which he commented, was merely to show that Groebe had failed to prove that the day in question was January 2, I have only a few questions to ask. But first, in justice to Judeich, I ought to say that his calculations, which Dr. Fotheringham notices, were made with the help of the assistant-astronomer attached to the observatory of the University of Strassburg. While Dr. Fotheringham admits that I was right in maintaining that the new moon of January 2, 45 B.C. (1.26 a.m.) was not visible on the evening of that day, he holds that Groebe was ‘fairly entitled to say’ that the new moon of March 24, 58 B.C. (4.40 p.m.), was visible on March 25. Dr. Fotheringham may be justified in saying that it ought ‘in normal [or abnormally fine ?] weather to have been visible that evening’; but, as I observed in my note, Groebe affirmed that in calculating the time of visibility of the crescent we should accept the mean of the Babylonian estimates, 36 hours—less, I should have added, in the early spring and the winter, more in the summer and autumn. Was he entitled to deduct 9 hours from the mean for an observation made not in the clear atmosphere of the East, but in Switzerland? Dr. Fotheringham tells us that ‘the shortest interval between a new moon and the observation of the moon by Schmidt's naked eye comes’ not, as Groebe said, to 29, but ‘to 25.7 hours.’ But forty-eight of Schmidt's forty-nine observations were made at Athens, where the atmosphere is clearer than in Switzerland. The great difference in visibility which a clear atmosphere makes must strike everyone who goes from this country or from Switzerland to the East or to Northern Africa. I realized it for the first time when I was exploring in Tunisia before the war. Has Dr. Fotheringham or any other trustworthy observer ever seen with the naked eye in an atmosphere no clearer than that of Geneva a moon not more than 27 hours old? If so, is it not remarkable that, as Dr. Fotheringham has said, ‘Hitherto it has been the practice to assume that [in the early spring or the winter and in favourable weather ?] the moon becomes visible on the first evening when she is more than 30 hours old at sunset’?


2020 ◽  
pp. 279-298
Author(s):  
Emma Gee

This chapter brings us from Plato to a second-century CE reception of his dialogues, in the work of Plutarch. It concentrates on one dialogue of Plutarch, the De facie in orbe lunae (On the Face in the Moon’s Disc). In the myth that concludes this dialogue, the speaker, Sulla, references Homer’s Elysium from Odyssey 4. But Sulla lifts the Homeric Elysium from “the ends of the earth,” up a level, so that it is situated in the moon. This sets the scene for the rest of Plutarch’s eschatological myth, in which Elysium is repositioned as part of an ascending world-system. Cosmos in Plutarch is the theater for soul. Soul and cosmos in Plutarch are bound up in a sequence of functional interrelationships. Plutarch’s tripartite cosmos functions like the human entity and in fact is the physical area of operation in the life and death of the human entity. There is a truly intertwined relationship between the tripartite human entity and the tripartite cosmos: a three-stage cosmos gives a three-stage cycle of death to life and back, from the sun to the moon to the earth, over and over again. Plutarch’s whole cosmos takes on the role of an afterlife landscape. The De facie gives us the clearest instance we’ve yet seen of the phenomenon of psychic harmonization, in which the soul is entirely integrated with the universe.


1983 ◽  
Vol 57 (3) ◽  
pp. 919-921 ◽  
Author(s):  
I. W. Kelly ◽  
James Rotton

Templer, Veleber, and Brooner in 1982 claimed that an excess number of injuries occur on nights with a full of new moon. In this note, we show that their claim is based upon trivial differences, on overlapping observations, possible violations of statistical assumptions, a failure to consider confounding between phases of the moon and days of the week when data cover short (6 mo. and 1 yr.) periods of time, and the possibility of an effect due to darkness during new moon nights.


2019 ◽  
Vol 14 (29) ◽  
pp. 138-144
Author(s):  
Abdul Rahman H.S.

In this research study the synodic month for the moon and theirrelationship with the mean anomaly for the moon orbit and date A.Dand for long periods of time (100 years), we was design a computerprogram that calculates the period of synodic months, and thecoordinates of the moon at the moment of the new moon with highaccuracy. During the 100 year, there are 1236 period of synodicmonths.We found that the when New Moon occurs near perigee (meananomaly = 0°), the length of the synodic month at a minimum.Similarly, when New Moon occurs near apogee (mean anomaly =180°), the length of the synodic month reaches a maximum. Theshortest synodic month on 2053 /1/ 16 and lasted (29.27436) days.The longest synodic month began on 2008 /11/ 27 and lasted(29.81442) days. The mean synodic month (29.53109) days. Wefound the relationship between synodic month with months. Theshortest synodic month are correlated with date (June and July) whenthe Earth is near aphelion. And the longest Synodic month arecorrelated with date (December and January) when the Earth is nearperihelion.


1966 ◽  
Vol 25 ◽  
pp. 373
Author(s):  
Y. Kozai

The motion of an artificial satellite around the Moon is much more complicated than that around the Earth, since the shape of the Moon is a triaxial ellipsoid and the effect of the Earth on the motion is very important even for a very close satellite.The differential equations of motion of the satellite are written in canonical form of three degrees of freedom with time depending Hamiltonian. By eliminating short-periodic terms depending on the mean longitude of the satellite and by assuming that the Earth is moving on the lunar equator, however, the equations are reduced to those of two degrees of freedom with an energy integral.Since the mean motion of the Earth around the Moon is more rapid than the secular motion of the argument of pericentre of the satellite by a factor of one order, the terms depending on the longitude of the Earth can be eliminated, and the degree of freedom is reduced to one.Then the motion can be discussed by drawing equi-energy curves in two-dimensional space. According to these figures satellites with high inclination have large possibilities of falling down to the lunar surface even if the initial eccentricities are very small.The principal properties of the motion are not changed even if plausible values ofJ3andJ4of the Moon are included.This paper has been published in Publ. astr. Soc.Japan15, 301, 1963.


Sign in / Sign up

Export Citation Format

Share Document