Bibliografias temáticas / Ancient calendar

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Literatura científica selecionada sobre o tema "Ancient calendar"

Autor: Grafiati
Publicado: 29 de julho de 2024
Última modificação: 30 de julho de 2024

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Artigos de revistas sobre o assunto "Ancient calendar"

1

Sari, Indah Puspita. "Analisa Pergeseran Kalender Gregorian Menjadi Kalender Dunia". AL - AFAQ : Jurnal Ilmu Falak dan Astronomi 4, n.º 1 (30 de junho de 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., e Я. Є. Гальчук. "ХУДОЖНЬО-КОМПОЗИЦІЙНІ ЗАКОНОМІРНОСТІ ОФОРМЛЕННЯ КАЛЕНДАРНОЇ СИСТЕМИ В ПАМ’ЯТКАХ КУЛЬТУРИ І МИСТЕЦТВА ДАВНІХ ЦИВІЛІЗАЦІЙ". Art and Design, n.º 4 (15 de fevereiro de 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, n.º 01 (10 de fevereiro de 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, n.º 2 (30 de abril de 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, n.º 1 (31 de julho de 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, n.º 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 e Jaana Toivari-Viitala. "Evidence of Periodicity in Ancient Egyptian Calendars of Lucky and Unlucky Days". Cambridge Archaeological Journal 18, n.º 3 (outubro de 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, n.º 1 (25 de julho de 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, n.º 2 (maio de 2009): 224–26. http://dx.doi.org/10.1177/002182860904000211.

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Teses / dissertações sobre o assunto "Ancient calendar"

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Miano, David Ringo. "Shadow on the steps time measurement in ancient Israel /". Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3233746.

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Thesis (Ph. D.)--University of California, San Diego, 2006.
Title from first page of PDF file (viewed December 4, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 251-260).
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Gardner, Bruce Knight. "The Genesis calendar : the synchronistic tradition in Genesis 11". Thesis, University of Aberdeen, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322470.

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Six related problems in calendrical study are addressed. In Chapter 2, the West, inheritor of Rome, is seen as solar-calendrical, unfamiliar with Hebrew calendrics apart from the Church's specialised use of a luni-solar calendar for Paschal calculations. Ancient calendars were usually lunar-based, although most periodically synchronised with the seasons (luni-solar). These models are reviewed. In Chapter 3, ANE and Mediterranean calendars show improved international astronomy - historically, the province of priestly astronomers. Yet, in Chapter 4, the third problem is that Mishnaic and Talmudic evidence speaks of strict observance of New Moons and ad hoc intercalation. If mathematical schemes for the lunar month were in operation in the Hebrews' milieu by 380 BCE, why were they so far behind in rabbinical times? The solution is: they deliberately chose to rely on observation. This cannot exclude an earlier, more mathematical tradition (Segal, 1957). The fourth problem, in Chapter 5, is the 364-day solar calendar, associated with Jaubert (1953, 1957), supported by VanderKam (1979), and Davies (1983). By acknowledging the comparative calendrical realism in the Mishmarot, luni-solar and solar evidence is examined in the Primeval History where Creation and Flood evince synchronistic ideas. The fifth problem, in Chapter 6, is the 'Key of Enoch', the idea that Enoch's full age in Gen 5:23 represents 365 days. It is shown that Gen 11:10-26 contains a synchronistic calendar of 6 years and 84 years, similar to that hypothesised by Glessmer (1996) for the 'Otot. This covert scheme is called Genesis 11 Synchronistic Calendar. The sixth problem, in Chapter 7, is the pre-history of Qumran's synchronistic calendars, which the Genesis calendar illuminates. A failure to recognised the covert calendrical genre was caused by unfamiliarity with ancient calendrics, and a traditional reading of P's genealogies.
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Fatoohi, Louay J. "First visibility of the lunar crescent and other problems in historical astronomy". Thesis, Durham University, 1998. http://etheses.dur.ac.uk/996/.

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Maghina, Gideon G. "Rituals of three ancient Israelite festivals as found in the Hexateuch and Psalms". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Ben, Dov Jonathan. "Head of all years : astronomy and calendars at Qumran in their ancient context /". Leiden : Brill, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004170889.

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El-Sabban, Sherif. "The temple calendars of Ancient Egypt". Thesis, University of Liverpool, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304901.

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Schlauch, Karen. "A comparison of ancient mathematical and calendrical systems /". View online, 1991. http://repository.eiu.edu/theses/docs/32211998880736.pdf.

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Ben-Dov, Jonathan. "Head of all years : astronomy and calendars at Qumran in their ancient context /". Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb413302489.

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Megahed, El Zahraa. "The role of malevolent demon troops with the livings in ancient Egypt". Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE2186.

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Le but de la présente étude « Le Rôle des Troupes de Démons Hostiles aux Vivants dans l’Égypte Ancienne » est déterminé les critères qui définissent le rôle des catégories des démons qui manifestent en troupes pour influencer les gens dans la vie terrestre. Le premier chapitre de la thèse intitulée « Le début du rôle des troupes de démons dans la vie terrestre et les aspects qui Identifient son nature » identifie trois points principaux: « Les Sources qui témoignent le rôle des troupes de démons avec les gens sur la terre », « Le rôle des troupes de démons: Quand et pourquoi? », et « Remarques préliminaires sur les troupes de démons ». Chapitre deux porte le titre « Identification des troupes de démons ». Les troupes étudiées dans ce chapitre sont disposés en fonction de leur importance, cet aspect est déterminé lors de l'analyse des rôles attribués à chacun de ces troupes en ce qui concerne la date de l'apparition et de la diversité des rôles. Ces troupes sont: #Atyw « Les Exécuteurs », Wpwtyw « Les Messagers », ^mAyw « Les Errants », @nTtyw « Les Bouchers », awAyw « Les Voleurs », %wAw « Les Passants », et @rytyw « Ceux qui répandent la terreur ». Les détails concernant les connotations du nom, les rôles principaux et les tâches sont discutées en sous-titres sous les rubriques qui discutent chaque troupe des démons. Chapitre trois intitulé « Désignations: Ontologie de l'identité et du caractère » traite des différents titres et épithètes qui sont apparus dans le corpus comme désignation pour les troupes de démons identifiés dans le chapitre deux. Le plus important de ces désignations sont: NTrw « Divine », NDstyw « Divinités mineures », Mdwt « Les paroles (des dieux) », Prryw m Irt Ra « qui sortent de l'Œil de Rê », &pyw-a-%xmt « Avant-gardes de Sekhmet », Imyw-xt-%xmt « Arrière-gardes de Sekhmet », ^msw « Les cortèges », Wpwtyw « Les Messagers », nTrw mDAwt « Dieux de Livres », Apdw « Les Oiseaux », TAw « Les Vents », %bAw « Les Etoiles », Imyw-spspw « Ceux qui sont avec les couteaux », %tyw « Ceux qui tirent des flèches », ^srw « Les Flèches », _Sr « Le rouge », +Ayw « Les adversaires », +ww « Les maux ». Ces désignations sont classées selon les catégories thématiques qui les identifient. Chapitre quatre est intitulé « Propagation et Provocation des troupes de démons sur Terre: Dieux maîtres des Démons et les zones de menace ». Il traite des principaux aspects qui contrôlent la manifestation de démons sur terre. L'élément le plus important est les divinités qui contrôlent les démons. Chapitre cinq traite la « Nature de la tâche de troupes des démons sur Terre ». Les rubriques de ce chapitre étudient les aspects qui permettent d'identifier le rôle des démons dans la vie terrestre et comment la tâche démoniaque peut être défini en ce qui concerne les éléments de la dualité et de l'inimitié, etc. Chapitre six présente « Le Plan et le cours de la tâche ». Le but de ce chapitre est d'identifier les actions que les démons suivent afin d'affecter les gens. Les chapitres sept et huit traitent « Les Effets des troupes des démons dans la vie terrestre ». Ils discutent respectivement « la mort » et « la maladie ». Enfin le chapitre neuf définit « Le rôle de la magie dans la protection des Mortels contre les troupes des démons sur Terre ». Dans ce chapitre les aspects liés au temps et la cible sont entraîné. Concernant le contenu du corpus, les sources de l'étude sont disposées en quatre parties, dont chacune traite avec un groupe de textes de la même catégorie. Le sujet de cette étude est présenté dans neuf chapitres et une annexe y compris le corpus. La présentation des catégories est ordonnée selon leurs importances. La première partie est intitulée « Les Incantations magiques prophylactiques ». Cette partie est d'abord introduite comme l'apogée de la pensée égyptienne concernant la capacité des démons d'influer les différents aspects de la vie des gens sur la terre. Les textes de la première partie sont classés en deux sections
The present study The Role of Malevolent Demon Troops with the Livings in Ancient Egypt aims to determine the criteria that defines the role of the category of demons who manifest in troops to affect people in the earthly life. The subject of this study is discussed in nine chapters and an annex including the corpora.It is better to start by displaying the contents of the corpora. The first chapter of the thesis entitled Arising of the Role of Demon Troops in Terrestrial Life and Aspects Identifying its Nature identifies three main points: Sources Recording the Role of Demon Troops with Mortals on Earth, The Role of Demon Troops: When and Why? And Preliminary Notes about Demon Troops.Chapter two bears the title Identification of Demon Troops. The troops studied in this chapter are arranged according to their importance, that aspect is determined upon the analysis of the roles attributed to each of these troops regarding the time of appearance and the diversity of roles. These troops are: #Atyw “The Executioners, Wpwtyw “The Messengers”, ^mAyw “The Wanderers”, @nTtyw “The Butchers”, awAyw “The Robbers”, %wAw “The Passers-by”, and @rytyw “Those Who Spread Terror”. Details about the connotations of the name, the main roles and tasks are discussed under each troop of demons.Chapter three entitled Designations: The Ontology of Identity and Character discusses the different titles and epithets that appeared in the corpora as designation for the troops of demons identified in chapter two. The most important of these designations are: NTrw “Divine”, NDstyw “minor Divinities”, Mdwt “Words (of Gods)”, Prryw m Irt Re “Who Go Out from the Eye of Re”, &pyw-a-%xmt “Vaunguards of Sekhmet”, Imyw-xt %xmt “Rearguards of Sekhmet”, ^msw “The Retinues”, Wpwtyw “Messengers”, NTrw mDAwt “Gods of Books”, Apdw “Birds”, TAw “Winds”, %bAw “Stars”, Imyw-spspw “Those with the knives”, %tyw “Those who shoot arrows”, ^srw “Arrows”, bin “The Bad”, _Sr “The red”, +Ayw “The Adversaries”, +ww “The Evil”. These designations are presented classified according to thematic categories identifying them.Chapter four bears the title Propagation and Provocation of Demon Troops on Earth: Superordinate Deities and Threat Zones. It deals with the main aspects that control the manifestation of demons on earth. The most important element is the deities who control demons. Chapter five deals with Nature of Task of the Demon Troops on Earth. The rubrics of this chapter study the aspects that identify the role of demons in the earthly life and how the demonic task can be defined regarding the elements of duality and enmity and so on.Chapter six presents Plan and Course of the Task. The aim of this chapter is identifying the actions that demons follow in order to affect people.Chapters seven and eight deal with the Impact of Demon Troops in Terrestrial Life. They respectively discusses the Death and the Disease.Finally chapter nine comes to define The Role of Magic in the Protection of Mortals against Demon Troops on Earth. The aspects connected to time, location and the targeted are also entailed.Concerning the corpora, the sources of the study are arranged in four parts, each of which deals with a group of texts from the same category. The order of presenting the categories is according to their importance. In the first part the Magical Prophylactic Incantations are firstly introduced as the apogee of the Egyptian thought concerning the capacity of demons to affect the different aspects of the life of people on earth
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Lehoux, Daryn Rosario. "Parapegmata, or, astrology, weather, and calendars in the Ancient World, being an examination of the interplay between the heavens and the earth in the Classical and Near-Eastern cultures of antiquity, with particular reference to the regulation of agricultural practice, and to the signs and causes of storms, tempests, &c". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ53766.pdf.

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Livros sobre o assunto "Ancient calendar"

1

Depuydt, Leo. Civil calendar and lunar calendar in ancient Egypt. Leuven: Peeters, 1997.

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2

John, Spalinger Anthony, ed. Revolutions in time: Studies in ancient Egyptian calendrics. San Antonio: Van Siclen Books, 1994.

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3

Borst, Arno. The ordering of time: From the ancient computus to the modern computer. Chicago: University of Chicago Press, 1993.

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4

Borst, Arno. The ordering of time: From the ancient computus to the modern computer. London: Polity Press, 1993.

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5

Li, Zhen Yi. 100 ancient Chinese customs. Hong Kong: Commercial, 1996.

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6

O'Brien, Anthony Gordon. The ancient chronology of Thar: The Bhāṭṭika, Laukika, and Sindh eras. Delhi: Oxford University Press, 1996.

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7

Draco, Mélusine. The Egyptian book of days: The calendar of ancient Egypt. London: Ignotus Press, 2001.

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8

Larichev, Vitaliĭ Epifanovich. Sotvorenie Vselennoĭ: Solnt͡s︡e, Luna i Nebesnyĭ drakon. Novosibirsk: Vo Nauka, 1993.

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9

El-Sabban, Sherif. Temple festival calendars of ancient Egypt. Liverpool: Liverpool University Press, 2000.

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10

Clark, I. Edward. Ancient Hebrew Calendar. Kessinger Publishing, LLC, 2006.

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Capítulos de livros sobre o assunto "Ancient calendar"

1

Kelley, David H., e Eugene F. Milone. "Time and the Calendar". In Exploring Ancient Skies, 85–107. New York, NY: Springer New York, 2010. http://dx.doi.org/10.1007/978-1-4419-7624-6_4.

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Chadwick, Henry. "The Calendar: Sanctification of Time 1". In Studies on Ancient Christianity, XXIV_99—XXIV_107. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003418771-24.

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Jiang, Xiaoyuan. "Ancient Chinese Astronomical Observation and Calendar". In The Studies of Heaven and Earth in Ancient China, 1–17. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-7841-0_1.

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Belmonte, Juan Antonio, e José Lull. "The Calendar of Ancient Egypt: A Gift of the Nile". In Astronomy of Ancient Egypt, 307–76. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-11829-6_5.

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Yao-Yong, Duan, e Li Wen-Lin. "The Influence of Indian Trigonometry on Chinese Calendar-Calculations in the Tang Dynasty". In Ancient Indian Leaps into Mathematics, 45–54. Boston, MA: Birkhäuser Boston, 2009. http://dx.doi.org/10.1007/978-0-8176-4695-0_3.

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Li, Xueqin. "A Few Matters of Xia Xiao Zheng (A Calendar Book Documenting Agricultural Activities)". In Origins of Ancient Chinese Civilization, 103–13. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-3504-4_11.

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Konakov, Nikolay. "Rationality and mythological foundations of calendar symbols of the ancient Komi". In Shamanism and Northern Ecology, 135–42. Berlin, New York: DE GRUYTER, 1996. http://dx.doi.org/10.1515/9783110811674.135.

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Gilders, William K. "Jan A. Wagenaar, Origin And Transformation Of The Ancient Israelite Festival Calendar". In Perspectives on Hebrew Scriptures III, 411–13. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463214821-047.

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Jianxiong, Ge. "The Tradition Wisdom of the Chinese Calendar and Urban Development in Ancient China". In Traditional Wisdom and Modern Knowledge for the Earth’s Future, 23–33. Tokyo: Springer Japan, 2013. http://dx.doi.org/10.1007/978-4-431-54406-7_2.

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Spalinger, Anthony. "Ancient Egyptian Calendars". In Handbook of Archaeoastronomy and Ethnoastronomy, 1489–94. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-6141-8_149.

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Trabalhos de conferências sobre o assunto "Ancient calendar"

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SCARLAT, Cezar. "MANAGEMENT ANTE MANAGEMENT: EARLY WORSHIP SETTLEMENTS AND URBAN PLANNING". In International Conference of Management and Industrial Engineering. Editura Niculescu, 2023. http://dx.doi.org/10.56177/11icmie2023.40.

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This paper aims at proposing a topic less discussed: early human worship settlements and ancient urban agglomerations as the roots of strategic management thinking in urban planning and strategic development. The purpose is to explore as back as human ancient times to identify early means for time reckoning (i.e. solar calendars) that made possible strategic thinking and multi-year planning. The solar calendar as time-reckoning system was an essential element for strategic, multi-year planning – corresponding to the basic management function: planning (including reliable forecasting) – vital for designing the urban settlements, while considering the communities’ needs for a livable environment, resources and security, in their dynamic (population growth). The two focal points of investigation (early human worship settlements and ancient urban agglomerations) are coherently linked by highlighting the essential dimension needed for planning: the time dimension. They are also linked by an arch in time that supports the results reported by archaeologists using top technologies: genetics and radio-carbon chronology. Essentially qualitative, the study is completed with quantitative elements when possible. Mainly, secondary research (literature survey) is used, supported by primary research (as observation) illustrated by examples – from both the Romanian and international environments. The findings are critically important for understanding the evolution of urban agglomerations and urban strategic planning from multiple modern perspectives: function/s of scientific management, current trends of strategic thinking, and current urban development issues (i.e. sustainability, smart city). Their implications are also helpful for both scholars and practitioners while designing, updating and implementing urban plans.
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Ekroth, Gunnel. "What we would like the bones to tell us: a sacrificial wish list". In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-04.

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Animal bones comprise the only category of evidence for Greek cult which is constantly significantly increasing. The use of ever more sophisticated excavation methods demonstrates the importance of zooarchaeological material for the study of Greek religion and how such material can throw light on texts, inscriptions and images, as the animal bones constitute remains of actual ritual actions and not mere descriptions or representations of these actions. This paper outlines some areas where the zooarchaeological evidence may be of particular pertinence, for example, in elucidating the complex and idiosyncratic religious terminology of shares of sacrificial victims mentioned in sacred laws and sacrificial calendars, or in providing a context for a better understanding of the representations of animal parts on Attic vases. The role of meat within ancient Greek society, the choice of sacrificial victims and the handling of “non-sacrificable” animals such as game, dogs and equids within Greek cult can also be clarified by comparisons with the animal remains.
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Relatórios de organizações sobre o assunto "Ancient calendar"

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Shirley, Lawrence. The Mayan and Other Ancient Calendars. Washington, DC: The MAA Mathematical Sciences Digital Library, fevereiro de 2009. http://dx.doi.org/10.4169/loci003264.

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