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Artykuły w czasopismach na temat „Ancient calendar”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 30 lipca 2024

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1

Sari, Indah Puspita. "Analisa Pergeseran Kalender Gregorian Menjadi Kalender Dunia". AL - AFAQ : Jurnal Ilmu Falak dan Astronomi 4, nr 1 (30.06.2022): 20–31. http://dx.doi.org/10.20414/afaq.v4i1.4172.

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The Julius calendar or also known as the Old Style calendar is a calendar pioneered by Julius Caesar as a reform of the Roman republican calendar. The Julian calendar was formed at the time of knowing a difference of about 3 months in the calendar that was in effect at that time, namely the Ancient Roman Calendar which had been replaced long ago. The Ancient Roman calendar set the length of a year at only 365 days, ignoring the remaining days of the actual solar year. This is known when the day of the harvest season coincided with a holiday among the Romans which actually fell in summer but occurred in winter, where the number of days in the Roman year was shorter than the number of days in the solar year. Therefore, Julius Caesar and assisted by a Greek astronomer named Sosigenes corrected the error of the Roman calendar system at that time by making one year 365 days. Then the Gregorian calendar was born. This calender is the Gregorian calender or it can also be called the New Style Calender reformed from the Julius calender. The Gregorian calender is the most widely used calender in the western world and is the standard for calculating international days today although initially rejected by some countries.Keywords: Julius calender, Gregorian calender, Gregorian calender rejection.

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Гамалія, К. М., i Я. Є. Гальчук. "ХУДОЖНЬО-КОМПОЗИЦІЙНІ ЗАКОНОМІРНОСТІ ОФОРМЛЕННЯ КАЛЕНДАРНОЇ СИСТЕМИ В ПАМ’ЯТКАХ КУЛЬТУРИ І МИСТЕЦТВА ДАВНІХ ЦИВІЛІЗАЦІЙ". Art and Design, nr 4 (15.02.2021): 81–90. http://dx.doi.org/10.30857/2617-0272.2020.4.6.

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The purpose of the article is to study and create general comparative analysis of the formation and compositional techniques of complex calendar structures in the culture of Ancient Egypt, Ancient Greece and Ancient Rome, to study the connection and interaction between their sign systems. Methodology. The study of the principles of the representation of ancient calendar systems is based on historical-cultural, comparative, hypothetical-deductive and logical methods. Analytical method allowed to compare font compositions and artistic, figurative, formal and formal integrity of calendars. The results of the study, the features, differences and patterns of interpretation and design of the calendar structures of the periods of Ancient Egypt and Antiquity were analyzed and compared. The scientific novelty of the research lies in the fact that for the first time a clear characteristic of the representation of calendar structures in the objects of the cultural heritage of Ancient Egypt, Ancient Greece and Ancient Rome was analyzed and revealed:- the visual sign system and the principles of its informative content were compared;- identified methods of design in relation to scale, compositional techniques, graphics, techniques and representation technology are determined;- the cause-and-effect consistent patterns of the processes of artistic formation have been clarified. Practical significance. The application of the research results allows to diversify and enrich the courses of disciplines in the general history of art and culturology, archeography, source studies, et cetera. The features of the composition and calligraphy of calendar systems specified in the article can be applied in the field of graphic design, and serve in semiological and art historian researches.

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Ali Umud Aliyev, Ali Umud. "National calendar, some historical days, our traditions and spiritual values". SCIENTIFIC WORK 62, nr 01 (10.02.2021): 37–42. http://dx.doi.org/10.36719/2663-4619/62/37-42.

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It is the people who make the history live, the people is the living history. The ancient inhabitants of the universe, our ancestors, our great ancestors created separate calendars on the basis of their experimental knowledge about the change of the year, month and day. The folk calendar, the lunar calendar, the solar calendar, and the lunar-solar calendar are the meanings that human beings have discovered by studying the mysteries of nature. As a result of man's connection with nature in every field, his observation and comparison, a folk calendar was formed. According to the folk calendar, our ancient ancestors, depending on the movement of celestial bodies, falling leaves from above or below in autumn, the position of clouds in the sky, the redness of the horizon in the morning or evening, the behavior of animals, birds flying close to the ground, weather, rain or snow predicted hurricanes and storms, earthquakes, hot and dry summers, and harsh winters.

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Farichah, Faiz. "THE JAVA CALENDAR AND ITS RELEVANCE WITH THE ISLAMIC CALENDAR". Al-Hilal: Journal of Islamic Astronomy 2, nr 2 (30.04.2021): 214–48. http://dx.doi.org/10.21580/al-hilal.2020.2.2.6725.

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Calendar or calendar system is an important reference for mankind from ancient times to the present. Judging from the reference system, there are three types of calendars, namely solar-based, lunar-based and both-based calendars. Meanwhile, in terms of its complexity, the calendar is divided into two, namely the astronomical and arithmetic calendars. The Javanese calendar after the changes made by the great sultan, was inspired by the hijri calendar. Both are based on the lunar calendar. The aim of this study is to introduce the calendar system, the Javanese calendar and its relevance to the hijriah calendar, and the Javanese Aboge calendar. This research is descriptive. The source in this research study is literature review. From this research it was found that the hijri calendar is an astronomical calendar that requires observation and has a high degree of accuracy with respect to the visibility of the new moon, while the Javanese calendar is an arithmetic calendar system, so it requires corrections in a certain period to be the same or nearly the same as the hijri calendar. However, the Aboge calendar does not change curves or cycles, so that the Aboge Javanese calendar has a difference of days with the Javanese calendar currently in use, namely the calendar with the asapon calendar, and it could be the same or the difference of up to two days with the Hijri calendar. Yet the calendar is used by the Javanese not only for worship, but also for petungan in determining traditional ceremonies and personal interests.

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Musonnif, Ahmad. "PERUMUSAN KALENDER SYAMSI HIJRI IRAN DAN AHMADIYAH DALAM TINJAUAN AL-SIYASAH AL-SYAR’IYYAH". Ahkam: Jurnal Hukum Islam 9, nr 1 (31.07.2021): 1–26. http://dx.doi.org/10.21274/ahkam.2021.9.1.1-26.

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Calendar had a function as a regulator of community activities, both civil and religious activities. The Islamic calendar which whom established by Prophet Muhammad by adopting Lunar system also had a civil function. The Islamic calendar also had a major element to prescribe the timing of worships such as the time of fasting and Hajj. The Shamsi Hijri Calendar of Iran and the Ahmadiyya Community were calendars based on solar system which the beginning of the year starts from the Hijrah of Prophet Muhammad. The Iranian calendar dates back to ancient Persian times while the Ahmadiyya calendar is an adoption of the Gregorian calendar labeled by the symbols of Islam. Viewed from the perspective of Siyasah Shar'iyyah, the two calendars designed so each of community gets maslahat according to paradigm of each authorities. The Iranian Hijri Shamsi Calendar designed for the Iranians to keep their identity as Persians as well as to show their Islamic identity and shiáh characteristics. The Ahmadiyya calendar designed as an effort to Islamize the Gregorian calendar aside from an effort to internationalize this Jamaah and also as a symbol of relationship between Mirza Ghulam Ahmad, the founder of Ahmadiyya and Prophet Jesus Christ since Mirza Ghulam Ahmad also pronounced as Messiah as what it seems in Prophet Jesus. In the framework of al-siyasah al-Shar'yyah, the Iranian Hijri Shamsi calendar design is not as problematic as this calendar for religious purposes nor to the Ahmadiyya calendar, as both calendars were nothing more than a civil calendars.

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Depuydt, Leo. "From Twice Helix to Double Helix: A Comprehensive Model for Egyptian Calendar History". Journal of Egyptian History 2, nr 1 (2009): 115–47. http://dx.doi.org/10.1163/187416509x12492786609203.

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AbstractThe design of this paper is to consolidate a comprehensive model pertaining to the evolution of Egyptian calendars over three millennia of Pharaonic history, as an extension of this writer's earlier work on calendars. This model is a variation on the model advanced by Ludwig Borchardt and Richard Parker. While hardly immune from criticism, the Borchardt-Parker model has been prevalent in the second half of the twentieth century. According to this model, there were three calendars in ancient Egypt, two lunar and one non-lunar called civil. According to the variant model, there are only two calendars at any one time, the dominant civil calendar and a marginal lunar calendar of religious purport and of incomplete articulation. After the creation of the two calendars in prehistory and early history, only one truly significant event took place in all of Egyptian calendar history, around the fourteenth century B.C.E. Before the event, the lunar year began around the rising of Sirius in July. After the event, it began around the first new moon following civil New Year's Day. Owing to the backward wandering of the civil year, civil new year came to coincide with the rising of Sirius in the later fourteenth century B.C.E. The lunar calendar was unhooked from the rising, as it were, and attached and subordinated to the civil calendar. A double calendar, spiraling forward in time like a double helix, was the result. If the earlier and later beginnings of the lunar year are counted as two different calendars, there were three calendars, one civil and two lunar. However, it seems preferable to count just one lunar calendar, one that changed in regard to just one feature, its year's beginning.

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Porceddu, Sebastian, Lauri Jetsu, Tapio Markkanen i Jaana Toivari-Viitala. "Evidence of Periodicity in Ancient Egyptian Calendars of Lucky and Unlucky Days". Cambridge Archaeological Journal 18, nr 3 (październik 2008): 327–39. http://dx.doi.org/10.1017/s0959774308000395.

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This article presents an experiment in time series analysis, specifically the Rayleigh Test, applied to the ancient Egyptian calendars of lucky and unlucky days recorded in papyri P. Cairo 86637, P. BM 10474 and P. Sallier IV. The Rayleigh Test is used to determine whether the lucky and unlucky days are distributed randomly within the year, or whether they exhibit periodicity. The results of the analysis show beyond doubt that some of the lucky days were distributed according to a lunar calendar. The cycles of the moon thus played an important role in the religious thinking of the Egyptians. Other periods found using the Rayleigh Test are connected to the civil calendar, the mythological symbolism of the twelfth hour of the day and possibly the period of variation of the star Algol.

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Cohen, Ariel. "The Changes In Calendars In The Ancient World As A Tool To Teach The Development Of Astronomy". Journal of Astronomy & Earth Sciences Education (JAESE) 5, nr 1 (25.07.2018): 67–84. http://dx.doi.org/10.19030/jaese.v5i1.10193.

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When teaching an introductory science survey course to college students learning astronomy at the Hebrew University of Jerusalem, Israel, we have devoted four hours to teaching the history of astronomy as a fruitful strategy to introduce important concepts surrounding the development of general scientific knowledge throughout history. In order to illustrate the impact of improved accuracy of astronomical measurements, we propose using the example the development of the calendars and, in particular, the widespread Hebrew calendars used throughout the adjacent Millennia of B.C. and A.C. The changes in the several determinations of the Hebrew calendar are demonstrated based on Babylonian and Jewish documents as well as works by al-Khwarizmi from the 9th century AD, found in the Khuda Bakhsh Oriental Library, in Patna India. Our experience suggests that the teaching of calendar development and evolutions demonstrates the interconnectedness between scientific endeavors and social-religious traditions.

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Wang Lianhe. "The ancient Japanese lunisolar office and the ancient calendar". Vistas in Astronomy 31 (1988): 811–17. http://dx.doi.org/10.1016/0083-6656(88)90312-1.

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Hannah, Robert. "Book Review: Calendars in Ancient Rome, Caesar's Calendar: Ancient Time and the Beginnings of History". Journal for the History of Astronomy 40, nr 2 (maj 2009): 224–26. http://dx.doi.org/10.1177/002182860904000211.

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JAMALI, DILBER. "LIFE AND TIME IN ORKHON-YENISEY MONUMENTS". Sharqshunoslik. Востоковедение. Oriental Studies 02, nr 02 (1.10.2022): 94–101. http://dx.doi.org/10.37547/ot/vol-01issue-02-12.

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The Turks, who have the steppe culture, also thought about these questions and reflected their worldviews in the monuments. They had certain ideas and beliefs about the existence, formation, and creation of the universe. The ancient Turks had certain ideas and worldviews about life, set a measure for time, used the Turkish calendar with twelve animals, and this is widely reflected in the language of the monuments. The fact that the calendar with twelve animals reflects the Turkish culture and some sources confirm it suggests that the calendar belongs entirely to the Turkish way of thinking. A calendar with 12 animals was developed in the language of the Orkhon-Yenisei monuments. In the article, it is known that the concepts of life and time and cosmogony were formed in the worldview of the ancient Turks.

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Ben-Dov, Jonathan. "A 360-Day Administrative Year in Ancient Israel: Judahite Portable Calendars and the Flood Account". Harvard Theological Review 114, nr 4 (październik 2021): 431–50. http://dx.doi.org/10.1017/s0017816021000298.

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AbstractAdministrators in ancient Judah used schematic 30-day months and a 360-day year alongside other annual frameworks. This year was never practiced as a “calendar” for any cultic or administrative purpose, but rather served as a convenient framework for long-term planning, as well as for literary accounts that were not anchored to a concrete calendar year. Examples for such a usage are attested here from Mesopotamian texts. Material evidence for the 360-day year in Judah comes forth from a series of small perforated bone plaques from various sites in Iron Age Judah. One such item was recently unearthed in the city of David. These objects can reasonably be understood as reflecting a schematic 360-day year, serving as desk calendars for Judahite administrators. Several priestly pentateuchal texts are best understood against this background, such as the dating of some festivals and most notably the dates in the Flood narrative (Gen 7–8). The original dating system is best represented in LXX Gen 7:11, while the reading of MT is a late modification, inserted later, when calendar debates took a central place in the religious discourse. MT is thus a link in a chain of later reworking of this narrative in Second Temple literature. The 360-day year is thus a unique case where material culture dovetails with literary evidence, and may shed light on the material culture of priestly sources. This insight is significant for future studies of biblical time reckoning.

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Rodionov, Vitaliy G. "RECONSTRUCTION OF THE CHUVASH CALENDAR AND THE RITUAL COMPLEX KALAM". Vestnik Chuvashskogo universiteta, nr 4 (25.12.2020): 108–25. http://dx.doi.org/10.47026//1810-1909-2020-4-108-125.

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The process of mass Christianization and the use of the official language and the Julian calendar in the administrative offices of local authorities influenced heavily the traditional calendar of the Chuvash people. First of all, the names that denoted the months of the transition period, as well as the name of the main Chuvash rite at the vernal equinox – Kalam, were subjected to semantic transformation. Prior to mass Christianization of the Chuvash people, their calendar year began with the month of norăs / nurăs. This term, along with the concept of a 5-day week, was borrowed from the neighboring Iranian language no later than the 4th–8th centuries AD. Before this period the ancestors of the Onoğurs-Bulgar could name the first month of the year as having the meaning «head month [of the year]» and have, like all Proto-Turkic, a 3-day week. The latter is well reflected in the rules for dividing individual parts of moon phases in the Onoğuro-Bulgar calendar, as well as in a 9-day division of moon phases in the calendars of the Chuvash, the Tuvinians and some other Turkic peoples. Number 9 expresses the main idea of the harmonious unity of the three forces of the universe: the Sky (the Sun), the Man from the middle world and the Earth, where the remnants of his ancestors are. The chronotope of Kalam ritual complex reflects the universal idea of «dying «and «resurrecting» nature. The complex was formed on the basis of the ancient cult of the Sun among the proto-Turks, who associated the year (in the meaning of a «warm season») only with the summer sun. With the development of cattle breeding and the emergence of the concept of a two-season (summer and winter) calendar year, the idea of its beginning also changed. The Chuvash, like other Turkic peoples, divided the months into two groups: summer months and winter ones. Later on, the ancient Turks began to mark transition periods from one season to another. The ancient Turks understood summer and winter as the time of heat and frost «birth and death». Sĕren rite, which originally symbolized treating and seeing off the ancestral spirits, gradually transformed into the agricultural festivals Akatui (sĕren) and Sabantui «plow wedding».

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Panov, Maxim Vyacheslavovich. "Epagomenal Days of the Ancient Egyptian Calendar". Manuskript, nr 2 (luty 2020): 77–82. http://dx.doi.org/10.30853/manuscript.2020.2.13.

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Farah, Labibah Amil, M. Saifulloh i Juhanda Roesuldi. "Studi Komparasi Sejarah dan Aturan Kalender Tahun Masehi: Julian dan Gregorian". AL - AFAQ : Jurnal Ilmu Falak dan Astronomi 4, nr 1 (30.06.2022): 65–77. http://dx.doi.org/10.20414/afaq.v4i1.4361.

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The common era calendar was a calendar from the ancient Roman calendar that uses lunar system that Julius Caesar then modified on sosignes' suggestion to use the solar system as the with one year's tropical length to 365.25 days. As science progressed, Pope Gregory XIII made improvements by favoring a reference to the tropic count 365.2425 days, shorter by 0.0075 days than Julian. Gregory added new rules and corrections to Julian's calendar to keep the calendar in line with the annual movement of the sun. It also explains how dates are dated before and after the common era.Keywords: calendar, masehi, julian, gregorian, islamic astronomy

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Pandey, Ar Divya. "Analyzing Ancient Ayodhya City Planning Through Ancient Text". International Journal for Research in Applied Science and Engineering Technology 12, nr 4 (30.04.2024): 1275–77. http://dx.doi.org/10.22214/ijraset.2024.59971.

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Abstract: A significant aspect revolves around the astronomical positioning detailed in Sage Valmiki's Ramayan. By employing the "Platinum Gold" software, which enables simulation of the celestial sphere, extraction of English calendar dates corresponding to events mentioned in the Valmiki Ramayan, correlating them with planetary positions has been analyzing in the paper first. The findings reveal intriguing dates for significant events in Lord Rama's life, such as his birth, battles, and the completion of his exile. The meticulous alignment of these dates with the narrative in Valmiki's Ramayan underscores the precision and authenticity of the ancient text. The study also delves into the portrayal of Ayodhya, the ancient city described in the text, providing insights into its urban planning, fortifications, housing, and cultural significance. Through a multidisciplinary approach encompassing scientific methodologies and textual analysis, this work sheds light on the historical and cultural richness encapsulated in ancient Indian scriptures, offering valuable insights into the Vedic Ramayan eras

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Porceddu, Sebastian, Lauri Jetsu, Tapio Markkanen, Joonas Lyytinen, Perttu Kajatkari, Jyri Lehtinen i Jaana Toivari-Viitala. "Algol as Horus in the Cairo Calendar: The Possible Means and the Motives of the Observations". Open Astronomy 27, nr 1 (1.09.2018): 232–63. http://dx.doi.org/10.1515/astro-2018-0033.

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Abstract An ancient Egyptian Calendar of Lucky and Unlucky Days, the Cairo Calendar (CC), assigns luck with the period of 2.850 days. Previous astronomical, astrophysical and statistical analyses of CC support the idea that this was the period of the eclipsing binary Algol three millennia ago. However, next to nothing is known about who recorded Algol’s period into CC and especially how. Here, we show that the ancient Egyptian scribes had the possible means and the motives for such astronomical observations. Their principles of describing celestial phenomena as activity of gods reveal why Algol received the title of Horus.

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Pashalieva, Teodora, i Angelina Markova. "„MYTH – FOLKLORE – HISTORY“ – INTERDISCIPLINARY LESSON IN 5-TH GRADE". Education and Technologies Journal 12, nr 2 (1.08.2021): 469–71. http://dx.doi.org/10.26883/2010.212.3667.

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The modern way of living, full of a lot of information and high technologies, changes the reality and places in front of the teachers more and more challenges related to the motivation for acquiring lasting knowledge and developing research skills in their students. This requires the use of various innovative methods. The lesson – „Myth – Folklore – History“ allows fifth-graders through research tasks, role-playing games and project work understand the relationship between time – calendar – faith – art, to acknowledge that the ancient people in our lands had spatial thinking and developed symbolism, on the basis of which they create rituals, arts and calendars. This is a lesson that provokes not only exploratory thinking, but also children’s imagination. It allows the human mind to begin an incredible journey through time. Students, exploring verbal creativity, ancient images and interesting facts about the caves „Kozarnika“, „Magura“, „Altamira“, „Lascaux“, comprehend the concepts of chaos, space, myth, opposition pair, folklore, time, science, history. They understand the structure of the world according to ancient people and relate it to the modern world.

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Ratnasari, Deshinta. "A Philosophical Study of the Weton Tradition Calculation in Javanese Marriage". QURU’: Journal of Family Law and Culture 1, nr 1 (1.04.2023): 1–18. http://dx.doi.org/10.59698/quru.v1i1.93.

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This scientific work investigates the ingrained Javanese weton calculation custom, which determines the wedding day. The implication of this research is the need to understand the application of the weton calculation tradition in Javanese marriages. because with the application of the weton calculation tradition, it will make it easier for prospective brides who will marry in their new lives and be more sensitive to the problems that exist around their environment because in marriage, especially regarding the weton tradition, people are quite diverse in expressing their perceptions. Weton calculation is also considered as an effort and a form to reduce doubts about the durability of the couple's relationship in the future because life is always spinning so the principle of caution must be applied. Three ancient calendars that are often used by Javanese people to calculate weton calculations include the Saka calendar, the Sultan Agung calendar, and the Pranatatani calendar. Weton is categorized as a munkar al-'urf al fasid custom or practice if it is considered an antidote to bad luck and a way to ward off bad luck. Islam uses the term "believing in bad luck" or tahayyur.

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Komonjinda, Siramas, Orapin Riyaprao, Korakamon Sriboonrueang i Cherdsak Saelee. "Relative Orientation of Prasat Hin Phanom Rung Temple to Spica on New Year’s Day: The Chief Indicator for the Intercalary Year of the Luni-Solar Calendar". Proceedings of the International Astronomical Union 15, S367 (grudzień 2019): 260–64. http://dx.doi.org/10.1017/s1743921321001034.

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AbstractPrasat Hin Phanom Rung, located in Buriram Province of Thailand, is an ancient temple that had been built between the 10th and 13th century. The temple, which is off east-west orientation by 5.5° towards north, has unveiled the astonishing phenomena exhibiting both astronomical and architectural intellect of the ancient builders. The phenomena involve perfect quarterly-alignments of the sun through all the fifteen doorways of the temple. The phenomenal orientation of this ancient architecture has been elucidated by several scholars—including historians, archaeologists, and astronomers—that it might be related to solar or lunar events only. However, our studies have otherwise found a clue to this mystery that it may be based on how the ancient intelligence used stars in the zodiacal constellations to regulate agricultural calendars. In this study, we find that Phanom Rung was oriented with respect to Spica such that on the day Spica set on the west-side doorway at dawn, the sun was entering Mesha Rashi (Aries). This day has a direct connection to a New Year’s Day of Saka calendar (Śaka Era), presently called Thaloeng Sok Day. Furthermore, we have found the relationship between Spica and the full moon of Caitra from which the intercalary month-year (Adhikamas) was detected.

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Гуторович, О. В. "Проблема календаря и коперниканская революция". ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ 70, nr 7 (2021): 144–49. http://dx.doi.org/10.18411/lj-02-2021-281.

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The desire to compromise between the natural course of natural processes and the desire of man to find order in them and organize his life led to the creation of the calendar. The authors of the article are faced with the task of showing that a person faced the problem of the calendar in ancient times, over time, the calendar changed, reflecting the cultural history of mankind. The calendar reform has always been accompanied by scientific discoveries, contributing to the increment of scientific knowledge. An example for the authors is the Gregorian calendar, the appearance of which was promoted by the Copernican revolution, which changed the idea of man about the universe.

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García Quintela, Marco V., i A. César Gonzalez-Garcia. "Archaeological Footprints of the “Celtic Calendar”?" Journal of Skyscape Archaeology 3, nr 1 (9.08.2017): 49–78. http://dx.doi.org/10.1558/jsa.31039.

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Despite their elusiveness, the people referred to as “Celts” by ancient chroniclers left behind certain archaeological remains that may be interepreted from the perspective of archaeoastronomy in an attempt to discover a calendrical “root” for them. In recent years, a number of studies on Late Iron Age sites, Roman or romanised locations and Christian landscapes in Hispania and in Gaul raised the possibility of detecting physical evidence of the celestial concepts that some classical authors attributed to the Celtic mystics, the Druids. However, these studies dealt with certain key aspects of how the Celts organised time that are not generally known and which tend to be presented in a summary way. Here, we explore aspects such as the difficulty of referring to a "Celtic calendar" per se, the sources for our study, the difficulties of adjusting the cycles of the Sun and Moon, the role of the “horizon calendars” and how these aspects may have played a role in actions that left a physical footprint that can still be seen today at several archaeological sites. We show that, although there may be common aspects that connect all Celtic sites and areas, there was no common calendar as such, although there are solid indications of the usage of a shared time-reckoning system.

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Belenkiy, Ari, i Eduardo Vila Echagüe. "History of one defeat: reform of the Julian calendar as envisaged by Isaac Newton". Notes and Records of the Royal Society 59, nr 3 (22.09.2005): 223–54. http://dx.doi.org/10.1098/rsnr.2005.0096.

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Having been asked in February 1700 by The Royal Society to respond to G. W. Leibniz's letter from Hanover about the decision of the German states to accept a so-called ‘improved calendar’, Isaac Newton, then Master of the Mint, developed a proposal for the reform of the Julian and Ecclesiastical calendars that was later found among his unpublished manuscripts (now grouped as Yahuda MS 24). His calendar, if implemented, would have become for England a viable alternative to the Gregorian. Despite having a different algorithm, its solar part agrees with the latter until ad 2400 and is more precise in the long run, within a period of 5000 years. Although Newton's lunar algorithm is more elegant than the Gregorian, his Ecclesiastical calendar remained incomplete. We explain why blank spaces were left and data were changed in several of the manuscripts, discuss the time frame and the order in which Newton wrote different drafts of Yahuda MS 24, analyse their relation with three manuscripts from the Cambridge collection, and suggest a reason for Newton's delay and failure to press for the implementation of his calendar. Newton, as can be discerned from his statistical analysis of Hipparchus's equinox observations, can be credited, historically, with the first application of the technique known today as linear regression analysis and also with a remarkable guess about the ancient Greek observations of the equinoxes that recently has been confirmed.

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Grafton, A. T., i N. M. Swerdlow. "Calendar Dates and Ominous Days in Ancient Historiography". Journal of the Warburg and Courtauld Institutes 51 (1988): 14. http://dx.doi.org/10.2307/751261.

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Ow, Ah Kit, i Aik Hui Chan. "Uncovering a 5000 Year Old Aubrey Solar Calendar at Stonehenge". Physics Educator 02, nr 04 (grudzień 2020): 2050015. http://dx.doi.org/10.1142/s2661339520500158.

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This article explores a possible purpose and origin of the Aubrey holes. After setting the framework for the Solar calendar, we uncover a new Solar Rectangle and elucidate the mystery of the 56 holes in the Aubrey circle. The Azimuths of sunrises and sunsets of this Solar Calendar at Stonehenge in ancient times were compared with the Azimuths obtained from the Calculator of Keisan and the SkEye Astronomy Software. Finally, we establish that a Solar calendar was the original purpose for which the Aubrey Circle of holes was constructed.

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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 (styczeń 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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Depuydt, Leo. "Regnal Years and Civil Calendar in Achaemenid Egypt". Journal of Egyptian Archaeology 81, nr 1 (grudzień 1995): 151–73. http://dx.doi.org/10.1177/030751339508100116.

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This paper describes ancient Egyptian regnal and calendar dating in the Twenty-seventh Dynasty or First Persian Period, reviewing the evidence from Aramaic, cuneiform, Demotic Egyptian, Greek, and hieroglyphic Egyptian sources. A table listing the Egyptian regnal years of Persian kings is appended.

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Linden, John H. "Glyph X of the Maya Lunar Series: An Eighteen-Month Lunar Synodic Calendar". American Antiquity 51, nr 1 (styczeń 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 records positions in an eighteen-month lunar calendar. The Classic period Maya may have used this eighteen-month calendar to establish an average length for the lunar synodic month.

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29

Pearson, Charlotte, Matthew Salzer, Lukas Wacker, Peter Brewer, Adam Sookdeo i Peter Kuniholm. "Securing timelines in the ancient Mediterranean using multiproxy annual tree-ring data". Proceedings of the National Academy of Sciences 117, nr 15 (30.03.2020): 8410–15. http://dx.doi.org/10.1073/pnas.1917445117.

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Calendar-dated tree-ring sequences offer an unparalleled resource for high-resolution paleoenvironmental reconstruction. Where such records exist for a few limited geographic regions over the last 8,000 to 12,000 years, they have proved invaluable for creating precise and accurate timelines for past human and environmental interactions. To expand such records across new geographic territory or extend data for certain regions further backward in time, new applications must be developed to secure “floating” (not yet absolutely dated) tree-ring sequences, which cannot be assigned single-calendar year dates by standard dendrochronological techniques. This study develops two approaches to this problem for a critical floating tree-ring chronology from the East Mediterranean Bronze–Iron Age. The chronology is more closely fixed in time using annually resolved patterns of 14C, modulated by cosmic radiation, between 1700 and 1480 BC. This placement is then tested using an anticorrelation between calendar-dated tree-ring growth responses to climatically effective volcanism in North American bristlecone pine and the Mediterranean trees. Examination of the newly dated Mediterranean tree-ring sequence between 1630 and 1500 BC using X-ray fluorescence revealed an unusual calcium anomaly around 1560 BC. While requiring further replication and analysis, this anomaly merits exploration as a potential marker for the eruption of Thera.

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Zaitseva, G. I., i S. G. Popov. "Radiocarbon Dating Sites of Northwest Russia and Latvia". Radiocarbon 36, nr 3 (1994): 377–89. http://dx.doi.org/10.1017/s0033822200014557.

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We describe applications of radiocarbon dating used for establishing a chronology of archaeological sites of the Novgorod region at the end of the first millennium ad. We have 14C-dated known-age tree rings from sites in Latvia and ancient Novgorod, northwest Russia, as well as charcoal and wood from Novgorod. Calendar ages of 14C-dated tree rings span the interval, ad 765–999. We used the Groningen calibration program, CAL15 (van der Plicht 1993) to calibrate 14C ages to calendar years. Comparisons between 14C results and archaeological data show good agreement, and enable us to narrow the calendar interval of calibrated 14C determinations.

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31

ISHIHARA, Asako. "Bread in Ancient Egyptian on the Medinet Habu Calendar". Bulletin of the Society for Near Eastern Studies in Japan 53, nr 1 (2010): 82–105. http://dx.doi.org/10.5356/jorient.53.82.

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Emerton, J. A., i S. Talmon. "King, Cult and Calendar in Ancient Israel. Collected Studies". Vetus Testamentum 37, nr 4 (październik 1987): 507. http://dx.doi.org/10.2307/1517600.

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JAGERSMA, Bram. "The Calendar of the Funerary Cult in Ancient Lagash". Bibliotheca Orientalis 64, nr 3 (30.09.2007): 289–307. http://dx.doi.org/10.2143/bior.64.3.2023945.

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White, Richard. "King, Cult and Calendar in Ancient Israel Collected Studies". Journal of Jewish Studies 38, nr 2 (1.10.1987): 252–53. http://dx.doi.org/10.18647/1355/jjs-1987.

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Avenius, Sheldon. "Caesar's Calendar: Ancient Time and the Beginnings of History". History: Reviews of New Books 35, nr 4 (lipiec 2007): 147–48. http://dx.doi.org/10.1080/03612759.2007.10527103.

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Koller, Aaron. "Ancient Hebrew מעצד and עצד in the Gezer Calendar". Journal of Near Eastern Studies 72, nr 2 (październik 2013): 179–93. http://dx.doi.org/10.1086/671444.

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Mann, C. C. "Mystery Towers in Peru Are an Ancient Solar Calendar". Science 315, nr 5816 (2.03.2007): 1206–7. http://dx.doi.org/10.1126/science.315.5816.1206a.

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Edelman, Diana. "King, Cult and Calendar in Ancient Israel. Shemaryahu Talmon". Journal of Near Eastern Studies 48, nr 1 (styczeń 1989): 44–45. http://dx.doi.org/10.1086/373351.

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Meidong, Chen. "A Study of Some Astronomical Data in Muslim Calendar". International Astronomical Union Colloquium 91 (1987): 169–74. http://dx.doi.org/10.1017/s0252921100106001.

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The Muslim Calendar spread into China in 1385 where it was immediately translated into Chinese by the astronomer Yuan Tong and came into use. In 1477, it was further translated by the astronomer Bei Lin and compiled into the “Qi Zheng Tui Bu”, a work more or less the same in substance with the Muslim Calendar recorded in the “Ming Shi Li Zhi”, both being works of the same source. They left for us the valuable data of the results of research of ancient Arabian astronomers.On different occasions in the Muslim Calendar, values different with one another are used for the same kind of data. In that case, which of them are used for them are accurate values surveyed and calculated by people who originally worked out the Muslim Calendar? And how are these values calculated from data now available?

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40

Lambert, Stephen. "The sacrificial calendar of Athens". Annual of the British School at Athens 97 (listopad 2002): 353–99. http://dx.doi.org/10.1017/s0068245400017433.

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This article presents the first ever full edition of the fragments of one of the most important documents of ancient Greek religion, the sacrificial calendar of Athens as it was inscribed on stone as part of the revision of Athenian Law in 410/9–405/4 and 403/2–400/399 BC. All these fragments, where they survive, are in Athens (the Agora and Epigraphical Museums). The edition contains many new readings, restorations and interpretative points (in particular the identification of festivals). In addition to a line-by-line commentary, a translation is included and there are explanatory notes on linguistic features, animal and non-animal items listed in the calendar and payments to priests and other officials.

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Siarkiewicz, Elżbieta. "La "Piedra del Sol" y la relectura de los mitos cosmogónicos". Estudios Latinoamericanos 19 (31.12.1999): 87–100. http://dx.doi.org/10.36447/estudios1999.v19.art5.

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Elżbieta Siarkiewicz Abstract/ short description: The article describes the famous monument called "Piedra del Sol" (Aztec Calendar). It was found in 1790 during construction works in the main square of Mexico, D.F. Since then the monument has captured the attention of many scholars. Siarkiewicz revisits the symbolic meanings of the monument. She relates the symbols to famous the "Leyenda de los soles" mentioned in the colonial literature and archaeo-astronomical reconstructions of ancient Mexican calendar systems. Short description written by Michal Gilewski

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42

Habbal, Fawaz, i Nasser Al Yammahi. "Digital Renaissance of Heritage: Evaluating the Impact of the Al Durror Smart Application in Preserving Astronomical Timekeeping and Cultural Sustainability". International Journal of Automation and Digital Transformation 2, nr 1 (5.12.2023): 15–25. http://dx.doi.org/10.54878/r9q3xd50.

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In an era where the digital transformation is reshaping every facet of life, the preservation of cultural heritage through smart technologies emerges as a crucial endeavor. This research paper delves into the innovative intersection of traditional knowledge and modern technology, focusing on the Al Durror smart application, a digital tool designed to preserve and promote the Al Durror Calendar. This ancient astronomical timekeeping system, deeply ingrained in the cultural fabric of the Gulf region, is a testament to the rich historical and astronomical wisdom of its people. The Al Durror Calendar, structured around the annual rising of the Suhail star, divides the year into thirty-six decadal sections, each known as “Al-Durr,” forming a unique chronological framework integral to the region's cultural identity. The study embarks on a comprehensive evaluation of the Al Durror app, launched a decade ago, and its role in the digital preservation of this ancient calendar. With over 100,000 downloads and a dedicated user base of 20,000, the app not only serves as a digital repository of the Al Durror Calendar but also as a platform for cultural engagement and education. The research aims to assess the app's effectiveness in fostering a deeper understanding and appreciation of this traditional timekeeping system among contemporary audiences. It explores the app's usage patterns, user engagement, and its impact on the revival of the Al Durror Calendar in daily life. A significant aspect of this study is the exploration of how the Al Durror app aligns with the broader objectives of cultural sustainability, particularly in the context of the 28th Conference of the Parties to the UN Framework Convention on Climate Change (COP28). The research investigates how the app contributes to the COP28 agenda by promoting cultural sustainability through the preservation of traditional knowledge. It examines the role of digital platforms in safeguarding intangible cultural heritage, highlighting the Al Durror app as a model for integrating ancient wisdom with contemporary technological advancements. The methodology encompasses both qualitative and quantitative approaches, including user surveys, app analytics, and interviews with cultural historians and app developers. This multifaceted approach provides a holistic understanding of the app's cultural impact and its role in the digital preservation of the Al Durror Calendar. The findings of this study are expected to offer valuable insights into the dynamics of cultural preservation in the digital age. It aims to demonstrate how smart applications like the Al Durror app can serve as effective tools in maintaining and revitalizing cultural heritage, ensuring its transmission to future generations. The research underscores the importance of digital interventions in the preservation of cultural practices, especially in a rapidly changing world where traditional knowledge is at risk of being overshadowed by modern lifestyles. In conclusion, this paper seeks to contribute to the discourse on cultural sustainability and digital heritage preservation. It aims to highlight the potential of technology in bridging the gap between the past and the present, ensuring that ancient wisdom, like the Al Durror Calendar, continues to enlighten and enrich future generations, in line with the sustainable cultural goals of global initiatives such as COP28.

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Panchenko, Dmitri. "Calendars of the Trundholm Sun Chariot". Stratum plus. Archaeology and Cultural Anthropology, nr 2 (30.04.2022): 303–22. http://dx.doi.org/10.55086/sp222303322.

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The article develops K. Randsborg’s idea, according to which the decorative elements of the Trundholm disc have the character of calendar symbols. When considering these elements in their structural and numerical groupings, astronomical and calendar significance is found for all belts of both sides of the disk, and the proposed interpretations are consistently contextual. One discloses on the right side of the disk an 8-year cycle connecting the counting of days according to the sun and to the moon, 16 transitions of the sun from winter solstice to summer solstice, and 27 weeks of the summer half of the year. The patterns represented on the left side of the disk are relevant to the night sky: the same 8-year cycle, since it refers to the counting of days not only according to the sun, but also according to the moon; either division of a year into 10 months or the 19-year cycle of the return of both the moon and sun to their common position with respect to the stars; 25 weeks of the darker, winter half of the year. One concludes that in Denmark of the Bronze Age two types of calendars were used: lunisolar, which regulated the timing of religious festivals, and a solar, so to speak, civil, with a year made up of two not quite equal half-years, 52 weeks and 364 days (probably coexisting with knowledge of a year of 365 ¼ days). The data concerning the medieval Scandinavian calendars, on the one hand, and ancient calendars of Greece and the Near East, on the other, are in perfect agreement with the above conclusions.

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Gautschy, Rita, Michael E. Habicht, Francesco M. Galassi, Daniela Rutica, Frank J. Rühli i Rainer Hannig. "A New Astronomically Based Chronological Model for the Egyptian Old Kingdom". Journal of Egyptian History 10, nr 2 (17.11.2017): 69–108. http://dx.doi.org/10.1163/18741665-12340035.

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Abstract A recently discovered inscription on an ancient Egyptian ointment jar mentions the heliacal rising of Sirius. In the time of the early Pharaohs, this specific astronomical event marked the beginning of the Egyptian New Year and originally the annual return of the Nile flood, making it of great ritual importance. Since the Egyptian civil calendar of 365 days permanently shifted one day in four years in comparison to the stars due to the lack of intercalation, the connection of a date from the Egyptian civil calendar with the heliacal rising of Sothis is vitally important for the reconstruction of chronology. The new Sothis date from the Old Kingdom (3rd–6th Dynasties) in combination with other astronomical data and radiocarbon dating re-calibrates the chronology of ancient Egypt and consequently the dating of the Pyramids. A chronological model for Dynasties 3 to 6 constructed on the basis of calculated astronomical data and contemporaneously documented year dates of Pharaohs is presented.

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45

Cichy, Andrzej. "ADMINISTRATION FOR THE SAFETY OF MASS PARTS IN A HISTORICAL OVERVIEW". Roczniki Administracji i Prawa 2, nr XVIII (30.12.2018): 173–84. http://dx.doi.org/10.5604/01.3001.0013.1777.

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The publication discusses the security issues of mass events in the ancient era, the legal basis for the organization of such ventures in ancient Rome. It also shows the calendar of mass events in the Roman Empire, the issues of the order of occupying seats in the audience and the problem of the responsibility of the originators of social events, as well as the sources of financing. The next part presents the current state of safety of mass events and shows the tragedies in stadiums that led to the current state of prevention systems.

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Guan, Yongjing, Xiangdong Ruan, Zhaoming Xiong, Huijuan Wang i Filippo Terrasi. "Radiocarbon Dating of Ancient Canoes from Guangxi, China". Radiocarbon 55, nr 3 (2013): 1366–70. http://dx.doi.org/10.1017/s0033822200048281.

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Several canoes were excavated from coastal rivers in the Guangxi Zhuang Autonomous Region, southwest China. In order to confirm the age of the canoes, 6 samples were selected for radiocarbon dating from 3 canoes. The mean value of canoe NLJ was 365 ± 35 BP, and 2 samples from canoes MLJ and DFJ were 520 ± 21 and 499 ± 33 BP, respectively. The calendar ages cover a period from AD 1328 to 1641 at the 95% confidence level. These results disagree with previous studies that suggested canoes were only used over 1000 yr ago in China. We discuss the possible reasons for the results being younger than expected.

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Zabavin, Viachesiav, i Serhii Nebrat. "Regional peculiarities of the Zrubna/Timber-grave culture tribes’ calendar system". Skhid 5, nr 1 (30.06.2023): 51–59. http://dx.doi.org/10.21847/2411-3093.2023.5(1).282438.

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The article presents the results of the study on the burial of the Zrubna/Timber-Grave culture (Late Bronze Age) from the mound near the village of Komyshuvate in the North Azov Area in the south of Donetsk Region of Ukraine. The article deals with issues related to some peculiarities of the material and spiritual culture of the ancient population of the Azov steppes, their social organization and funeral rites. Ceramic vessels are the most common category of equipment in the funerary inventory of the Zrubna/Timber-grave culture graves. Finds of pottery with extraordinary ornaments, which researchers interpret as pictograms, proto-literacy, and plot drawings, have always been of particular interest. The calendar ornamentation on the pots of the Zrubna/Timber-grave culture deserves special attention. The pot with the ornamentation, which, according to the authors, was of a calendar nature, comes from burial 1 of barrow 4 of the Komyshuvate cemetery. A detailed analysis of the ornamentation on the pot from this burial allowed us to suggest that the cyclic composition depicted on the ceramic vessel records recurring time periods that were important to the ancient population. Perhaps the ornament also reflects the regional peculiarities of the calendar system of the Zrubna/Timber-grave culture tribes: annual and lunar cycles with the time of transition from the old to the new year.

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Sitler, Robert K. "The 2012 Phenomenon New Age Appropriation of an Ancient Mayan Calendar". Nova Religio 9, nr 3 (1.02.2006): 24–38. http://dx.doi.org/10.1525/nr.2006.9.3.024.

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According to the ancient Mayan Long Count calendar, a cycle of more than 5,000 years will come to fruition on the winter solstice of 2012. While this date is largely unknown among contemporary Maya, some participants in the New Age movement believe it will mark an apocalyptic global transformation. Hundreds of books and Internet sites speculate wildly about the 2012 date, but little of this conjecture has a factual basis in Mayan culture. This paper provides an overview of the primary currents in the 2012 phenomenon, examines their sources, and speculates about developments as this highly anticipated date approaches.

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49

Barlai, K., i I. Ecsedy. "Sidereal Years — Catalogue Uses in Archaeoastronomy". Symposium - International Astronomical Union 141 (1990): 197–98. http://dx.doi.org/10.1017/s0074180900086812.

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In ancient societies the Sun was the natural time marker in daytime and base for the calendar. At night, however, the stars, their movements, risings and settings, disappearence and reappearence served quite obviously as time-keepers, and people were not always conscious that they measured time using two slightly but fundamentally different clockworks.

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Mironova, Alexandra. "The Images of Sacred Trees in Ancient Egyptian Fairy Tales". Metamorphoses of history, nr 32 (2024): 0. http://dx.doi.org/10.37490/s241436770030858-3.

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The paper examines the semantics of trees described in the ancient Egyptian fairy tales “Tale of Two Brothers” and in the “Story of Sinuhe”. The purpose of the study is to identify the semantics of trees in these fairy tales, their relationship with the religious ideas of the Egyptians and specifies of ideas about the calendar cycle displayed in these texts. The author traces literary parallels between the images of fairy-tale trees and the motifs of the “Book of the Dead”, which tells about the posthumous life of the soul of the deceased in the Netherworld. The study reveals that in the “Tale of Two Brothers”, the cedar and two persea trees are correlated with the Osiris and solar cults. The persea trees represent the rays of the sun, Osiris and the deceased as the blessed spirit Akh. The cedar inflorescence located at the top of the tree is also associated with the image of the sun. It was found that in this fairy tale, the description of tree life and the hero’s repeated birth reflect the change of calendar cycles from the flood season to the harvest season, from the period of visibility of celestial bodies and plants to the period of their invisibility. The sycamore, mentioned in the “Story of Sinuhe”, is the sacred tree of Hathor, Isis and Nut and appears as a symbol of the heaven with which these goddesses were associated.

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