the hÑahÑu calendar. an epistemic and semantic analysis to establish its structure
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2011
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Abstract
This research has been carried out within the framework of a larger, deeper study in course, regarding the conception of time-space order of two cultures of otomangue linguistic filiation: the Maya and the Hñahñu-Otomi. Two premises have been considered: first, that both civilizations participated in the structuring of the 260 and the 365-day cycles, and that they perpetuated the cycle of 260 days in a synchronic manner, in spite of their geographic separation; second, that the Nahua culture may have introduced certain changes to the Hñahñu calendar in order to give it a character of its own, and that such changes may have been the slight out-phase of the cycle and the selection of another date for the beginning of the year, which was previous to the Hñahñu start of the year. Then a comparative study between Mexica and Hñahñu year-bearers has been done, using as a calendric support the 260-maya cycle Tzolk’in identified throughout the author‟s research (Patrick, Manuscripts 1-4). Thus, the following aspects have been elucidated: the Hñahñu-otomi year is structured to follow-up the Moon within the time-frame of an oriented solar year; the cycle of 365 days begins on 29th March (Gregorian date); the day that names the year (or year bearer) is number 359, that is, the penultimate day of the eighteenth twenty-day-month, called Ambuoendaxi in Huichapan Codex, which corresponds to 22nd March, the Spring Equinox; the tradition to celebrate Hñahñu „New Year‟ on 19th March in Mexico State may be explained in terms of the transcendence of the Julian calendar date; and the closing of 100 Anuixuii (52-year-cycles) represented in a 100-bead necklace called thebe, most probably occurred in 2006-2007, in the year 1 Anqua or 1-Rabbit.
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| Authors | ;Dämixi Geraldine Patrick-Encina |
| Journal | physical chemistry chemical physics |
| Year | 2011 |
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| Keywords | Keywords not found |
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