Susan Milbrath
Dados Biográficos
| ID | 149079 |
|---|---|
| NOME | Susan Milbrath |
| PRENOMES | Susan |
| SOBRENOME | Milbrath |
| ASSINATURA | MILBRATH S |
| AFILIAÇÕES | Florida Museum of Natural History |
| VERIFICADO | Não |
| TOTAL DE OBRAS | 19 |
| TOTAL DE CITAÇÕES | 65 |
| TOTAL COMO AUTOR | 19 |
| TOTAL COMO EDITOR | 0 |
| PRIMEIRO ANO DE PUBLICAÇÃO | 1991 |
| ANO MAIS RECENTE DE PUBLICAÇÃO | 2022 |
| ÍNDICE H | 4 |
Seasonal Cycles, Veintena Rituals, and Yearbearer Ceremonies in Central Mexico / Rituales de las veintenas y cargadores de los años en el México central
La exploración del ciclo del año en el Códice Borgia en relación con las ceremonias de fin de año representadas en las páginas 49-52 del Borgia permite entender mejor el ciclo de las 18 veintenas (periodos de veinte días) en las comunidades orientales nahuas, especialmente del valle de Puebla-Tlaxcala, lugar de origen de este códice. Los rituales de las veintenas representados en este almanaque y la sección narrativa de las páginas 29-46 proporci…
Thresholds of Time and Space
Analysis of the iconography in a directional almanac on Codex Borgia pages 49–52 invites comparison with almanacs in a related set of divinatory manuscripts known as the Borgia Group, but one aspect of the Codex Borgia almanac remains unique. It records real-time dates employing the central Mexican system of year dates that help identify the images as year-end rituals. These fifteenth-century dates correlate with the last twenty-day “month” in th…
The Legacy of Preclassic Calendars and Solar Observation in Mesoamerica’s Magic Latitude
This chapter explores the changing nature of calendar records in Mesoamerica, with a focus on the solar cycle. Maya E Groups exhibit solstice alignments during the Middle (1000-350 BCE) and Late Preclassic (350 BCE-0-CE), when calendar records were first being developed. Solar alignments also measured a 260/105-day subdivision of the year coordinating with the agrarian year and yearbearer calendar records show similar subdivision in texts from Mi…
Maya Astronomical Observations and the Agricultural Cycle in the Postclassic Madrid Codex
Research presented here demonstrates that an unusual almanac in the Madrid Codex (pages 12–18) integrates observations of the Venus cycle with eclipse events in the context of the agricultural year. Imagery in the 260-day almanac represents eclipse glyphs associated with Tzolkin dates that coordinate with eclipses visible in Yucatan during the fifteenth century, indicating the almanac dates to the Late Postclassic. The almanac also depicts season…
The Role of Solar Observations in Developing the Preclassic Maya Calendar
Intervals of 260 days are recorded by architectural orientations at a number of Maya sites, a pattern that may have developed early at sites such as Nakbe. The 260-day calendar, emphasizing sets of 13 and 20 days, dates back to the Middle Preclassic, when early E-Groups in the Maya area were used for solar observations. These observations were probably linked with a maize cycle spanning 260 days. By the end of the Late Preclassic, however, most E…
Using Virtual Reality to Understand Astronomical Knowledge and Historical Landscapes at Preclassic Cerros, Belize
This investigation explores the emergence of ancient astronomical systems of knowledge at the site of Cerros, Belize. We argue that the ancient Maya of Cerros early on observed features in the coastal landscape that marked zenith events, and over time they constructed buildings to memorialize this observation point on a unique promontory at the site. As the site grew, the system of observation at Cerros developed into a form of architecture that …
Evidencias de agroastronomía entre los antiguos mayas
This study focuses on an Postclassic Maya agricultural almanac in the Madrid Codex (12b-18b), which seems to show a registry of eclipses integraed with observations of Venus in the context of a 260-day calendar (Tzolkin). Using the dates of eclipses visibles in Yucatán, it is posible to date the events between 1452 and 1492, contemporary with the use of the codex
The Maya Lord of the Smoking Mirror
A presence of absence defines the ambivalent nature of Tezcatlipoca, the supreme deity of the Late Postclassic Aztec pantheon.In the dark ephemeral reflection of his obsidian mirror and the transient sound of his ceramic flower pipes lies the sensuous nature of a god who mediates materiality and invisibility with omniscience and omnipresence.These qualities are evident not only for the Aztecs but also for scholars today.As Michael Smith (this vol…
Real-Time” Climate Events in the Borgia-Group Codices
In the past decade, a number of prominent scholars have attempted to use astronomical data to place the images on page 27 of theCodex Borgiain “real-time.” This method has yielded some interesting results, but all of these authors have assumed that theCodex Borgiawas produced in accordance with the Aztec calendar. Given the probable origin of theCodex Borgiain the area bordering the Mixtec and eastern Nahua cultural areas, this assumption needs t…
Thematic and Chronological Ties Between the Borgia and Madrid Codices Based on Records of Agricultural Pests in the Planting Almanacs
Despite differences in layout, the Lowland Maya planting almanacs on pages 24-31 of the Madrid Codex are structurally and iconographically similar to the almanacs on pages 27-28 of the Codex Borgia from highland Central Mexico. We compare the agricultural pests pictured in the two groups of almanacs, consider the seasonal variation in their feeding habits, relate them to the tonalpohualli/tzolkin dates mentioned in the almanacs, and conclude that…
Survival and Revival of Terminal Classic Traditions at Postclassic Mayapán
Recent INAH excavations and reanalysis of data from the Carnegie Institution archaeological project document the survival and revival of Classic and Terminal Classic traditions at Postclassic Mayapán, the last Maya capital in Mexico. The survival of some Terminal Classic ceramic types and architectural forms at Mayapán around A.D. 1100-1200 reflects a pattern of continuity. A revival of earlier traditions is notable in the erection of stelae mark…
Chichén Itzá's Legacy in the Astronomically Oriented Architecture of Mayapán
Revisiting Mayapan
Archaeological excavations begun at Mayapan in 1996 require re-evaluation of this site, sometimes disparaged as representing “decadent” Postclassic Maya culture. New discoveries show that the site was an international center that incorporated specific symbols in its art from areas as far away as Central Mexico and Oaxaca. Indeed, there is evidence of trade with both areas. Another important Postclassic trade route connected Mayapan to Yucatan's e…
Indian Art of Ancient Florida
Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual
Aztec images of decapitated goddesses link the symbolism of astronomy with politics and the seasonal cycle. Rituals reenacting decapitation may refer to lunar events in the context of a solar calendar, providing evidence of a luni-solar calendar. Decapitation imagery also involves metaphors expressing the rivalry between the cults of the sun and the moon. Huitzilopochtli's decapitation of Coyolxauhqui can be interpreted as a symbol of political c…
First Encounters
“First Encounters: Spanish Explorations in the Caribbean and the United States, 1492–1570.” Florida Museum of Natural History, Museum Road, University of Florida, Gainesville, FL 32611-2035 Get access First Encounters: Spanish Explorations in the Caribbean and the United States, 1492–1570. Ed. by Milanich Jerald T. Milbrath Susan. (Gainesville: University of Florida Press, 1989. 232 pp. Cloth, $44.95. Paper, $16.95.)First Encounters: An Exhibit G…
First Encounters
The Book of the Year
The Book of the Year. Munroe S. Edmonson. Salt Lake City: University of Utah Press, 1988. + 313 pp., figures, maps, bibliography, $40.00 (cloth). ISBN 0‐87480‐288‐1
The Book of the Year
Revisiting Mayapan
Archaeological excavations begun at Mayapan in 1996 require re-evaluation of this site, sometimes disparaged as representing “decadent” Postclassic Maya culture. New discoveries show that the site was an international center that incorporated specific symbols in its art from areas as far away as Central Mexico and Oaxaca. Indeed, there is evidence of trade with both areas. Another important Postclassic trade route connected Mayapan to Yucatan's e…
Survival and Revival of Terminal Classic Traditions at Postclassic Mayapán
Recent INAH excavations and reanalysis of data from the Carnegie Institution archaeological project document the survival and revival of Classic and Terminal Classic traditions at Postclassic Mayapán, the last Maya capital in Mexico. The survival of some Terminal Classic ceramic types and architectural forms at Mayapán around A.D. 1100-1200 reflects a pattern of continuity. A revival of earlier traditions is notable in the erection of stelae mark…
Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual
Aztec images of decapitated goddesses link the symbolism of astronomy with politics and the seasonal cycle. Rituals reenacting decapitation may refer to lunar events in the context of a solar calendar, providing evidence of a luni-solar calendar. Decapitation imagery also involves metaphors expressing the rivalry between the cults of the sun and the moon. Huitzilopochtli's decapitation of Coyolxauhqui can be interpreted as a symbol of political c…
The Role of Solar Observations in Developing the Preclassic Maya Calendar
Intervals of 260 days are recorded by architectural orientations at a number of Maya sites, a pattern that may have developed early at sites such as Nakbe. The 260-day calendar, emphasizing sets of 13 and 20 days, dates back to the Middle Preclassic, when early E-Groups in the Maya area were used for solar observations. These observations were probably linked with a maize cycle spanning 260 days. By the end of the Late Preclassic, however, most E…
Thematic and Chronological Ties Between the Borgia and Madrid Codices Based on Records of Agricultural Pests in the Planting Almanacs
Despite differences in layout, the Lowland Maya planting almanacs on pages 24-31 of the Madrid Codex are structurally and iconographically similar to the almanacs on pages 27-28 of the Codex Borgia from highland Central Mexico. We compare the agricultural pests pictured in the two groups of almanacs, consider the seasonal variation in their feeding habits, relate them to the tonalpohualli/tzolkin dates mentioned in the almanacs, and conclude that…
Using Virtual Reality to Understand Astronomical Knowledge and Historical Landscapes at Preclassic Cerros, Belize
This investigation explores the emergence of ancient astronomical systems of knowledge at the site of Cerros, Belize. We argue that the ancient Maya of Cerros early on observed features in the coastal landscape that marked zenith events, and over time they constructed buildings to memorialize this observation point on a unique promontory at the site. As the site grew, the system of observation at Cerros developed into a form of architecture that …
Real-Time” Climate Events in the Borgia-Group Codices
In the past decade, a number of prominent scholars have attempted to use astronomical data to place the images on page 27 of theCodex Borgiain “real-time.” This method has yielded some interesting results, but all of these authors have assumed that theCodex Borgiawas produced in accordance with the Aztec calendar. Given the probable origin of theCodex Borgiain the area bordering the Mixtec and eastern Nahua cultural areas, this assumption needs t…
Maya Astronomical Observations and the Agricultural Cycle in the Postclassic Madrid Codex
Research presented here demonstrates that an unusual almanac in the Madrid Codex (pages 12–18) integrates observations of the Venus cycle with eclipse events in the context of the agricultural year. Imagery in the 260-day almanac represents eclipse glyphs associated with Tzolkin dates that coordinate with eclipses visible in Yucatan during the fifteenth century, indicating the almanac dates to the Late Postclassic. The almanac also depicts season…
Evidencias de agroastronomía entre los antiguos mayas
This study focuses on an Postclassic Maya agricultural almanac in the Madrid Codex (12b-18b), which seems to show a registry of eclipses integraed with observations of Venus in the context of a 260-day calendar (Tzolkin). Using the dates of eclipses visibles in Yucatán, it is posible to date the events between 1452 and 1492, contemporary with the use of the codex
First Encounters
The Book of the Year
The Book of the Year. Munroe S. Edmonson. Salt Lake City: University of Utah Press, 1988. + 313 pp., figures, maps, bibliography, $40.00 (cloth). ISBN 0‐87480‐288‐1
The Book of the Year
First Encounters
“First Encounters: Spanish Explorations in the Caribbean and the United States, 1492–1570.” Florida Museum of Natural History, Museum Road, University of Florida, Gainesville, FL 32611-2035 Get access First Encounters: Spanish Explorations in the Caribbean and the United States, 1492–1570. Ed. by Milanich Jerald T. Milbrath Susan. (Gainesville: University of Florida Press, 1989. 232 pp. Cloth, $44.95. Paper, $16.95.)First Encounters: An Exhibit G…
Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual
Aztec images of decapitated goddesses link the symbolism of astronomy with politics and the seasonal cycle. Rituals reenacting decapitation may refer to lunar events in the context of a solar calendar, providing evidence of a luni-solar calendar. Decapitation imagery also involves metaphors expressing the rivalry between the cults of the sun and the moon. Huitzilopochtli's decapitation of Coyolxauhqui can be interpreted as a symbol of political c…
Indian Art of Ancient Florida
Revisiting Mayapan
Archaeological excavations begun at Mayapan in 1996 require re-evaluation of this site, sometimes disparaged as representing “decadent” Postclassic Maya culture. New discoveries show that the site was an international center that incorporated specific symbols in its art from areas as far away as Central Mexico and Oaxaca. Indeed, there is evidence of trade with both areas. Another important Postclassic trade route connected Mayapan to Yucatan's e…
Chichén Itzá's Legacy in the Astronomically Oriented Architecture of Mayapán
Survival and Revival of Terminal Classic Traditions at Postclassic Mayapán
Recent INAH excavations and reanalysis of data from the Carnegie Institution archaeological project document the survival and revival of Classic and Terminal Classic traditions at Postclassic Mayapán, the last Maya capital in Mexico. The survival of some Terminal Classic ceramic types and architectural forms at Mayapán around A.D. 1100-1200 reflects a pattern of continuity. A revival of earlier traditions is notable in the erection of stelae mark…
Real-Time” Climate Events in the Borgia-Group Codices
In the past decade, a number of prominent scholars have attempted to use astronomical data to place the images on page 27 of theCodex Borgiain “real-time.” This method has yielded some interesting results, but all of these authors have assumed that theCodex Borgiawas produced in accordance with the Aztec calendar. Given the probable origin of theCodex Borgiain the area bordering the Mixtec and eastern Nahua cultural areas, this assumption needs t…
Thematic and Chronological Ties Between the Borgia and Madrid Codices Based on Records of Agricultural Pests in the Planting Almanacs
Despite differences in layout, the Lowland Maya planting almanacs on pages 24-31 of the Madrid Codex are structurally and iconographically similar to the almanacs on pages 27-28 of the Codex Borgia from highland Central Mexico. We compare the agricultural pests pictured in the two groups of almanacs, consider the seasonal variation in their feeding habits, relate them to the tonalpohualli/tzolkin dates mentioned in the almanacs, and conclude that…
The Maya Lord of the Smoking Mirror
A presence of absence defines the ambivalent nature of Tezcatlipoca, the supreme deity of the Late Postclassic Aztec pantheon.In the dark ephemeral reflection of his obsidian mirror and the transient sound of his ceramic flower pipes lies the sensuous nature of a god who mediates materiality and invisibility with omniscience and omnipresence.These qualities are evident not only for the Aztecs but also for scholars today.As Michael Smith (this vol…
Using Virtual Reality to Understand Astronomical Knowledge and Historical Landscapes at Preclassic Cerros, Belize
This investigation explores the emergence of ancient astronomical systems of knowledge at the site of Cerros, Belize. We argue that the ancient Maya of Cerros early on observed features in the coastal landscape that marked zenith events, and over time they constructed buildings to memorialize this observation point on a unique promontory at the site. As the site grew, the system of observation at Cerros developed into a form of architecture that …
Evidencias de agroastronomía entre los antiguos mayas
This study focuses on an Postclassic Maya agricultural almanac in the Madrid Codex (12b-18b), which seems to show a registry of eclipses integraed with observations of Venus in the context of a 260-day calendar (Tzolkin). Using the dates of eclipses visibles in Yucatán, it is posible to date the events between 1452 and 1492, contemporary with the use of the codex
The Legacy of Preclassic Calendars and Solar Observation in Mesoamerica’s Magic Latitude
This chapter explores the changing nature of calendar records in Mesoamerica, with a focus on the solar cycle. Maya E Groups exhibit solstice alignments during the Middle (1000-350 BCE) and Late Preclassic (350 BCE-0-CE), when calendar records were first being developed. Solar alignments also measured a 260/105-day subdivision of the year coordinating with the agrarian year and yearbearer calendar records show similar subdivision in texts from Mi…
Maya Astronomical Observations and the Agricultural Cycle in the Postclassic Madrid Codex
Research presented here demonstrates that an unusual almanac in the Madrid Codex (pages 12–18) integrates observations of the Venus cycle with eclipse events in the context of the agricultural year. Imagery in the 260-day almanac represents eclipse glyphs associated with Tzolkin dates that coordinate with eclipses visible in Yucatan during the fifteenth century, indicating the almanac dates to the Late Postclassic. The almanac also depicts season…
The Role of Solar Observations in Developing the Preclassic Maya Calendar
Intervals of 260 days are recorded by architectural orientations at a number of Maya sites, a pattern that may have developed early at sites such as Nakbe. The 260-day calendar, emphasizing sets of 13 and 20 days, dates back to the Middle Preclassic, when early E-Groups in the Maya area were used for solar observations. These observations were probably linked with a maize cycle spanning 260 days. By the end of the Late Preclassic, however, most E…
Thresholds of Time and Space
Analysis of the iconography in a directional almanac on Codex Borgia pages 49–52 invites comparison with almanacs in a related set of divinatory manuscripts known as the Borgia Group, but one aspect of the Codex Borgia almanac remains unique. It records real-time dates employing the central Mexican system of year dates that help identify the images as year-end rituals. These fifteenth-century dates correlate with the last twenty-day “month” in th…
Seasonal Cycles, Veintena Rituals, and Yearbearer Ceremonies in Central Mexico / Rituales de las veintenas y cargadores de los años en el México central
La exploración del ciclo del año en el Códice Borgia en relación con las ceremonias de fin de año representadas en las páginas 49-52 del Borgia permite entender mejor el ciclo de las 18 veintenas (periodos de veinte días) en las comunidades orientales nahuas, especialmente del valle de Puebla-Tlaxcala, lugar de origen de este códice. Los rituales de las veintenas representados en este almanaque y la sección narrativa de las páginas 29-46 proporci…
Archaeology (14 obras) · Geography (12 obras) · History (11 obras) · Latin American history and culture (11 obras) · Art (10 obras) · History (9 obras) · Ancient history (8 obras) · Archaeology and ancient environmental studies (8 obras) · Maya (8 obras) · Architecture (4 obras)