A Graphical Approach to Some Problems in Maya Astronomy

1946 ◽  
Vol 12 (1) ◽  
pp. 35-46 ◽  
Author(s):  
Robert H. Merrill
Keyword(s):  
Graphical Methods ◽  
The Sun ◽  
The Moon ◽  
Graphical Approach ◽  
New Moon ◽  
Dresden Codex

Although graphical methods are in common use by engineers and astronomers, they are less familiar to archaeologists. To portray the rhythm of celestial motions, astronomers often use “elongation” diagrams to show angular distances of moon and planets from the sun on each day of the calendar year.The Maya recognized a zone within which the planets could not be seen because of proximity to the brilliant disk of the sun. The moon cannot be seen on the day of conjunction with the sun, and is generally invisible on the day before and the day after this “new moon day.” The three consecutive days in the lunar table of the Dresden Codex may represent the 3-day phase of moon disappearance.

scholarly journals Astronomy at the service of the Islamic society

2009 ◽  
Vol 5 (S260) ◽  
pp. 514-521
Author(s):  
Ilias M. Fernini
Keyword(s):  
Proper Time ◽  
Astronomical Observatory ◽  
The Sun ◽  
The Moon ◽  
Scientific Institutions ◽  
Mathematical Astronomy ◽  
Islamic Empire ◽  
New Moon ◽  
Islamic Society

AbstractThe Islamic society has great ties to astronomy. Its main religious customs (start of the Islamic month, direction of prayer, and the five daily prayers) are all related to two main celestial objects: the Sun and the Moon. First, the start of any Islamic month is related to the actual seeing of the young crescent after the new Moon. Second, the direction of prayer, i.e., praying towards Mecca, is related to the determination of the zenith point in Mecca. Third, the proper time for the five daily prayers is related to the motion of the Sun. Everyone in the society is directly concerned by these customs. This is to say that the major impetus for the growth of Islamic astronomy came from these three main religious observances which presented an assortment of problems in mathematical astronomy. To observe these three customs, a new set of astronomical observations were needed and this helped the development of the Islamic observatory. There is a claim that it was first in Islam that the astronomical observatory came into real existence. The Islamic observatory was a product of needs and values interwoven into the Islamic society and culture. It is also considered as a true representative and an integral par of the Islamic civilisation. Since astronomy interested not only men of science, but also the rulers of the Islamic empire, several observatories have flourished. The observatories of Baghdad, Cairo, Córdoba, Toledo, Maragha, Samarqand and Istanbul acquired a worldwide reputation throughout the centuries. This paper will discuss the two most important observatories (Maragha and Samarqand) in terms of their instruments and discoveries that contributed to the establishment of these scientific institutions.

Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual

1997 ◽  
Vol 8 (2) ◽  
pp. 185-206 ◽  
Author(s):  
Susan Milbrath
Keyword(s):  
Solar Eclipse ◽  
Seasonal Cycle ◽  
Full Moon ◽  
The Sun ◽  
The Moon ◽  
Seasonal Transition ◽  
The Earth ◽  
New Moon ◽  
The Demonic

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.

Mississippian Solstice Shrines and a Cahokian Calendar: An Hypothesis Based on Ethnohistory and Archaeology

1988 ◽  
Vol 8 (3) ◽  
pp. 227-247 ◽  
Author(s):  
Patricia J. O'Brien ◽  
William P. McHugh
Keyword(s):  
Full Moon ◽  
The Sun ◽  
Summer Solstice ◽  
The Moon ◽  
Winter Solstice ◽  
Vernal Equinox ◽  
Religious Ritual ◽  
Autumnal Equinox ◽  
New Moon ◽  
Using Data

This article examines the hypothesis that early Middle Mississippians had a calendric system which tied agriculture and religious ritual together. It also suggests that to that end they built solstice shrines as a means of recording the passage of time through the behavior of the sun and the moon. Using data from structures having possible astronomical alignments, from historic-ethnographic-linguistic sources, and from agricultural planting cycles, a “Cahokian calendar year” is constructed. The year begins with the summer solstice and the Great Busk ceremony. At the next full moon the “great corn” is planted to be harvested at the autumnal equinox. At the winter solstice winter begins while the vernal equinox is marked by a ritual for the Great Sun, their ruler. At the next new moon after that rite a “little corn” is planted which is harvested at the Great Busk. In their five-day, thirteenth month, just before the Busk, all the fires in the society are extinguished to be relit at the summer solstice Great Busk ceremony.

scholarly journals THE RELEVANCE OF USING THE MOON’S AGE AS AN ALTERNATIVE IN IMKANUR RUKYAH CRITERIA

2016 ◽  
Vol XLII-4/W1 ◽  
pp. 209-215 ◽  
Author(s):  
S. Anwar ◽  
K. M. Omar ◽  
M. S. Che Awang
Keyword(s):  
The Sun ◽  
The Moon ◽  
New Moon

The Imkanur rukyah criteria can be defined as the minimum limit in expecting the new moon’s visibility in determining the beginning of Hijri months. It has been used in the development of Hijri calendar in Malaysia since 1992. Based on the criteria, the new moon is considered visible if the altitude at sunset is at least 2&amp;deg; and the elongation between the moon and the sun is at least 3&amp;deg;, or at moonset, the age of the moon is at least 8 hours. The altitude limit of 2&amp;deg; and the elongation limit of 3&amp;deg; indeed were determined according to the data of new moon visibility observed in Indonesia, whereas for the 8-hour moon’s age, there is no written rule regarding to it. The use of the moon’s age criterion as an alternative to the geometric criteria can lead to confusion if both conditions provide different results. Therefore, this study was performed to assess the relevance of using moon’s age as an alternative in <i>Imkanur rukyah</i> criteria used in Malaysia. The study utilised the data of the sun and the moon’s positions, the time of sunset, the time of moonset and the time of conjunction (new moon). The data for the sun were calculated based on VSOP87 theory, while for the moon, using ELP2000-82b. Based on the analysis, in determining Hijri dates from 1996 to 2015, there are 22 discrepancies found between the moon’s age and the geometric criteria, in which, 5 of them occur in the month of Ramadan, Syawal and Zulhijjah. These conditions show that the moon’s age criterion is not always consistent with the geometric criteria. Therefore, the use of moon’s age as an alternate criterion in determining the beginning of Hijri month is considered irrelevant and should be further reviewed.

scholarly journals The moon phases influence on the beginning of astronomical dawn determination in Yogyakarta

2017 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Abu Yazid Raisal ◽  
Yudhiakto Pramudya ◽  
Okimustava Okimustava ◽  
Muchlas Muchlas
Keyword(s):  
Full Moon ◽  
Moving Average ◽  
Weather Condition ◽  
The Sun ◽  
The Moon ◽  
Moon Phases ◽  
Brightness Level ◽  
Sky Brightness ◽  
New Moon ◽  
The Difference

<p class="Abstract">In astronomy, there are three types of dawn. They are astronomical, nautical, and civil dawn. The sunlight is starting to appear on the east horizon when the Sun altitude is 18<sup>o</sup> below the horizon. Hence, there is a change on the sky brightness. The sky brightness can be affected by the moon phases. The sky brightness level is monitored by Sky Quality Meter (SQM). The SQM was installed upward to the zenith. There are 4 locations of measurement in Yogyakarta. The data has been collected for nine months to obtain the complete moon phases. The beginning of astronomical dawn is time when the sky brightness level is starting to decrease. The moving average algorithm was employed to determine the beginning of astronomical dawn. The time when the astronomical dawn begins is compared with the sun altitude calculation. The sun altitude calculation has been done using accurate times software. The difference of the beginning of astronomical dawn by measurement and calculation are 18.61±6.81 minutes, 19.12±3.28 minutes, 31.12±7.76 minutes, and 27.24±8.04 minutes, on the new moon (0), on the first quarter (0.25), on the full moon (0.5) and on the last quarter (0.75), respectively. The weather condition is also contributing to the results.</p>

scholarly journals On the effects of temperature on the intensity of magnetic forces; and on the diurnal variation of the terrestrial magnetic intensity

1833 ◽  
Vol 2 ◽  
pp. 225-226
Keyword(s):  
Maximum Intensity ◽  
Diurnal Changes ◽  
The Sun ◽  
Magnetic Intensity ◽  
The Moon ◽  
Magnetic Forces ◽  
Effects Of Temperature ◽  
New Moon ◽  
Magnetic Meridian ◽  
Minimum Intensity

The details of the author’s experiments upon the above subjects are given in an extended series of tables, commencing with a tempe­rature of — 3° Fahr. up to 127° Fahr. Mr. Christie found that as the temperature of the magnets increased, their intensity diminished, in direct contradiction to the notion of destroying magnetism by in­tense cold. From a temperature of 80° the intensity decreased rapidly as the temperature increased, and at above 100° a portion of the power of the magnet was permanently destroyed. In regard to the diurnal changes in the terrestrial intensity, the author’s experiments lead him to suggest the following queries for the consideration of those who may have an opportunity of making such observations:—Does the time of the minimum intensity corre­spond with the time at which the sun is on the magnetic meridian ? Does the time of maximum intensity correspond to the sun’s passing the plane of the equator of the dipping-needle ? Does any change take place in the intensity while the sun is below the horizon ? Are any periodical effects corresponding to the time of rotation of the sun about its axis observable ? Is the diurnal change of intensity at the time of new moon sensibly different from what it is at the time of quadrature ? If the moon do produce an effect on the needle, it is evidently less than that of the sun;—should we then attribute it to solar heat, or to the magnetism of the sun ?

scholarly journals MEMAHAMI MAKNA HILAL MENURUT TAFSIR AL-QUR’AN DAN SAINS

UNIVERSUM ◽  
2015 ◽  
Vol 9 (1) ◽  
Author(s):  
Qomarus Zaman
Keyword(s):  
The Sun ◽  
The Moon ◽  
Majority Opinion ◽  
Timing System ◽  
The Future ◽  
New Moon ◽  
The Times ◽  
Modern Astronomy

Interpretation of surah Al-Baqarah verse 189 which uses a method of transmission saying that the verse would describe the times predetermined by God to mankind in serve him well to explain when fasting, and pilgrimage feast. Similarly, the new moon will also indicate the prescribed period for women. Narrated by Bisyri bin Mu'adh said that Qatada once said: The Prophet Muhammad was asked one day by his people will paragraph يسألونك عن الأهلة قل هي مواقيت للناس at the time of the new moon has not yet appeared? Then the Prophet said to them; Then the Prophet said to them; Allah have it appear as what ever you know. هي مواقيت للناس therefore to bring it up then he is as a sign on the start of fasting for the Muslims and for Iftar (feast) and indicates the time for those with the arrival of the rituals of Hajj and to determine the future iddahnya women.Hilal is a sign or marker clue is a unity of time and timing system consisting of day, month and year. This has been the form of a calendar (almanac, Taqwim) used easily for the benefit of mankind in the implementation of fasting, pilgrimage, prayer time, the determination of the prescribed period and other mualamah agreement. In view of modern astronomy as Danjon, the new moon will be visible if the position of the moon within a minimum of 8 degrees in addition to the sun (the moon's crescent cauld rot be seen closer to the sun for elongation less that 80). This opinion was never confirmed by Muammer Dizer the International Islamic Conference in Istanbul Turkey in 1978, according to research that has been accepted by international astronomers declared that the moon looks at the position of the sun distance (angle of azimut) 80 and the position of elevation above the horizon of 50. He stated it is impossible if there is a majority opinion expressed in the following 50 positions height above the horizon can be seen with the eye. While MABIMS including Indonesia make imkan al-rukyat criteria states that the size of the moon positions can be seen at a height of 20, 30 the azimut distance elongation angle and distance when ijtimak and sunset time of 8 hours (kiteria to 20, 30 and 8 hours). MABIMS criteria is lower than the criterion Istanbul. This last criterion used Malaysia Singapore and Brunei, while Indonesia is still no difference and there is no agreement on these criteria.Keywords; Hilal, Masa Iddah, Taqwim, Imkan al-rukyat

The New Moon Illusion

2017 ◽  
Author(s):  
Brian Rogers ◽  
Stuart Anstis
Keyword(s):  
Great Circle ◽  
Cognitive Factors ◽  
The Sun ◽  
The Moon ◽  
Moon Illusion ◽  
Parallel Lines ◽  
Straight Line ◽  
New Moon

When the sun is near the horizon and the moon is visible and higher in the sky, there is a compelling illusion that the sun is not in a direction perpendicular to the boundary between the lit and dark sides of the moon. This New Moon illusion has been observed and discussed previously but without a complete explanation. This chapter argues that both perceptual and cognitive factors contribute to the illusion and that it arises from the fact that the straight line joining the sun and the moon describes a great circle over the flattened dome of the sky. The New Moon illusion also raises the question of how we are able to judge the straightness of extended straight and parallel lines.

Aëtius, Achilles, Epicurus and Lucretius on the Phases and Eclipses of the Moon

Mnemosyne ◽  
2013 ◽  
Vol 66 (4-5) ◽  
pp. 682-707 ◽  
Author(s):  
Frederik A. Bakker
Keyword(s):  
The Other ◽  
Lunar Eclipse ◽  
The Sun ◽  
The Moon ◽  
Other Hand ◽  
New Moon ◽  
Phases Of The Moon

Abstract Although chapter 2.29 of Aëtius’ Placita claims to be dealing with lunar eclipses, several of its lemmas are actually concerned with the moon’s ‘monthly concealment’, i.e. new moon. This paper will show that, save for one obvious transposition, all lemmas in the first part of the chapter are in fact concerned with the new moon, while only those at the end deal with lunar eclipses. This is best explained on the assumption that in Aëtius 2.29 two separate chapters have been conflated, the first dealing with the phases of the moon, and the other with lunar eclipses. It is further shown that while the first portion is virtually complete, the second is not, preserving only lemmas which presuppose that the moon reflects the light of the sun. A doxographical passage in Ach. Isag. 21, where new moon and the lunar eclipse are similarly confused, suggests that the conflation must have been already present in its and Aëtius’ common Vorlage. On the other hand, Epicurus and Lucretius, believed to have culled their astronomical theories from doxographical works, clearly distinguish the two phenomena and provide useful clues as to the lemmas missing from Aëtius 2.29.

Sign in / Sign up

Export Citation Format

Share Document