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Note: Tropical dates given in this article are Gregorian unless otherwise noted.]
Get ready for a full solar eclipse coming to your planet on November 13,
2012. This will be the final full eclipse of the current 13-baktun
cycle of the Mayan Long Count, and that is just the beginning. The
significance of this event transcends even Mayan cosmology, in which, as
we will see, it is deeply integrated, speaking to a unified planetary
vision of natural cycles, harmonic mathemagics, and the opportunity for a
radical cultural renewal.
Evidence for human interest in recording natural cycles goes back 35,000
years or more. The earliest known artifact to express a substantial
mathematical awareness, with the potential to be used in a properly
"calendrical" fashion, is The Ishango Bone. This baboon fibula was
incised with 168 tally marks, and inset with a crystal, around 25,000
years ago in equatorial Africa, near the headwaters of the Nile river.
The exact purpose of the Ishango Bone is debated among scholars, but the
inscribed intervals suggest its usefulness in integrating a number of
factors. The level of sophistication may be very advanced; its set of
four consecutive prime numbers (11, 13, 17, 19) in particular, has
generated a great deal of speculation. The notches are arranged into
three columns, two of 60 marks, and one of 48. It has been suggested
that the intervals of 60 each record a cycle of two lunar months, and
the notch-lengths and spacing of all three columns may indicate the
changing phases. Also, the number 168 is a perfect multiple of 28, a
number sacred to the moon in many traditions around the world, including
the indigenous Igbo of Africa.
It may also be significant that in addition to the 168 incisions, the
bone's inset crystal is believed to have been used to make incisions
itself. The creative potential of the crystal is then, in a sense, the
bone's 169th element, introducing the sacred moon number thirteen (13 x
13 = 169). The numbers 168 and 169 are the only consecutive multiples
of 28 and 13 smaller than their common product 364 (= 28 x 13). This
"plus one" relationship of 168 to 169 also relates the product of 13 and
28 with the solar year:
28 x 6 + 1 = 13 x 13
13 x 28 + 1 = 365
These same mathematical phenomena are evident in advanced calendrical
computations, many thousands of years later, and on the other side of
the planet, in the few surviving hieroglyphic books of the Maya.
The book known as the Paris Codex contains an almanac of years composed
of thirteen 28-day intervals. Conspicuous in this almanac is the
repeated presence of the number 168. These supposed "distance numbers"
have been discussed at length by scholars, but remain an enigma, with no
clear consensus emerging as to their purpose. Less remarked upon, but
also significant, is the almanac's base day, which is 12 Lamat, the
168th day of the Mayan ritual calendar.
Out of the several hundred almanacs in the 3 principal Mayan codices,
only one other utilizes 12 Lamat as its base [1]. This is the Eclipse
Table of the Dresden Codex. This Eclipse Table demonstrates such
accuracy and sophistication in its ability to predict eclipses that it
is one of the most widely appreciated examples of intellectual
achievement by the Maya, or any of the world's ancient cultures.
According to the evidence of Michael Grofe's insightful, detailed
analysis,
as incredible as it may seem, the Maya who constructed
this document were capable of predicting eclipses with an accuracy that
stretches modern computer programs to their limits [2].
In addition to beginning with day 168 of the ritual calendar, the Eclipse Table also incorporates the "plus one" day 169.
This is conceptualized in a simple fashion, by equating the base of the
table, 12 Lamat, with zero, and thereby equating 13 Muluc -- kin 169 --
with day one. The significance of this kin is then emphasized on the
page following the table, which associates 13 Muluc with a series of
large astro-numerically significant intervals. The number 169 also
plays a role in the introductory section of the Eclipse Table, in the
form of a column of 13 consecutive 13s. This column relates to the
364-day almanac of the Paris Codex, probably as a method for integrating
eclipses with a number of other celestial cycles over a period of 130
years [3].
Although the Maya offer us the most definitive, precise examples, these same patterns are found throughout the ancient world.
One of history's most mathematically sophisticated calendrical
traditions existed among the Essene Jewish community at Qumran during
the final centuries of the BC era. The principal calendar of this
community was of 364 days, which incorporated, to at least some degree,
cycles of 13 and 28. Of paramount importance to this calendrical
tradition was the cycle of priestly courses, which determined the
rotation of responsibility for the administration of temple activities
among the 24 priestly divisions of Israel. Each division succeeded in
turn for a period of one week, defining a full 24-week cycle of
precisely 168 days (= 24 x 7).
The ritual importance of the number 168 is also evident in 14th century
England's chivalric Order of the Garter. Like King Arthur's legendary
Knights of the Round Table, this order was organized by the number 13.
Furthermore, the order's founder, King Edward III, is said to have worn a
mantle embroidered with 168 garters, with one additional garter -- the
169th -- worn around his leg.
Thousands of years earlier, the neolithic culture of England had
constructed megalithic monuments demonstrating an impressive
astronomical awareness. The earliest stage of construction at
Stonehenge included a circle of 56 stations (= 28 x 2), known today as
the Aubrey holes. This circle is believed to have functioned as an
eclipse calculator through integrating cycles of 13 and 28 days [4].
During this same period, another megalithic site known as Woodhenge was
built just two miles to the west, composed of 168 distinct post holes.
More intriguing connections to these matters are found in the Egyptian
legend of the death of Osiris. According to Plutarch's account of this
legend, after an important interval of 28 years (being either his age or
reign) Osiris met his destiny at the hands of his adversary Set
(Typhon) on the 17th day of the month Athyr. As Plutarch further
relates, Set is associated with eclipses and a polygon of 56 sides [5],
suggestive of the Aubrey holes just mentioned. According to the
calendars of Plutarch's time,
the date of Set's "eclipse" of Osiris -- 17 Athyr -- corresponds to November 13.
(This concerns the Alexandrian/Coptic calendar of Egypt and the Julian
calendar of Rome. The correlation is within one day of November 13 by
tropical Gregorian reckoning for 100 AD, approximate date of Plutarch's
Moralia.)
Incredibly, November 13 also corresponds to both the first day of the
Mayan Eclipse Table (in 755 AD), and to the full solar eclipse of 2012,
the last such event of the Mayan calendar's famous 13th baktun. Just
let that sink in for a moment.
Before going further, it is important to acknowledge some of the complex
subtlety inherent in Mayan astronomy, as exemplified by the Eclipse
Table. The Mayan Long Count date at the base of the Eclipse Table is
9.16.4.10.8. In the traditional correlation (which I fully accept),
this actually corresponds to November 10, 755 AD, meaning day one of the
table -- 13 Muluc -- would correspond to November 11. According to
astronomical models, however, November 12-13 would more accurately
synchronize to the new moon at this time. The main body of the table
appears to address this discrepancy with the inclusion of "warning
stations". The recorded intervals of the table identify individual
days, but each interval is accompanied by three consecutive day-signs,
which define a three-day range in which an eclipse might be expected.
This three-day leeway, and the associated astronomy, has played a
significant role in debates over the calendar correlation, with many
scholars proposing a shift of two days (familiar through various
references to either December 21 or 23 as the end of the 13th baktun),
such that November 13, rather than November 11 would be day one of the
Eclipse Table.
In my studies of Mayan timekeeping, I have come to realize that such
discrepancies are typically deliberate (note that "warning stations" are
exceedingly rare in Mayan almanacs), and, far from indicating any sort
of imprecision, often act as windows into insights even more profound
than the literal reading would suggest. Therefore, one might view the
November 11 correlation as particularly relevant to the traditional
count, and the November 13 discrepancy as a sort of initiatory mystery.
With this in mind, it is worth taking a look back at the year 2010. At
this time the traditional Mayan day-count demonstrated the exact same
relation to the tropical year as it did in 755 AD, the year of the
Eclipse Table's base date. That is, November 11, 755 AD (Gregorian) and
November 11, 2010, were both 13 Muluc in the traditional count. This
type of synchronization with the tropical year has a probability of
occurring once in 260 years. (A similar synchronization with the
strictly 365-day haab occurs every 52 years.) Although an eclipse did
not occur on either of these two dates, the year 2010 was notable for a
full lunar eclipse that took place on the day of its southern solstice,
exactly two years before the end of the 13th baktun.
This two-year interval highlights another famous discrepancy known as
the Dreamspell. The Dreamspell is a modern interpretation of the
Mesoamerican ritual calendar, which, while popular, has not been taken
seriously by many scholars. Interestingly, however, during the final
years of the 13th batkun, the discrepancy between the two counts is such
that a day in the traditional count will be followed 2 years and 2 days
later by its Dreamspell equivalent. Therefore,
November 11,
2010 -- the traditional day 13 Muluc -- is followed 2 years and 2 days
later by November 13, 2012, when the Dreamspell day 13 Muluc and the
final full eclipse of the 13th baktun coincide.
The formulation of the Dreamspell did not arise out of a conscious
effort to manifest this particularly remarkable synchronicity; it is
based on a reading of patterns and discrepancies in the monuments of
ancient Palenque and the colonial era books of Chilam Balam. To
simplify, the main criteria places the baktun shift of 2012 in a year
named 7 Cauac, signifying 'the time between incarnations', in
conjunction with a discrepancy of 47 days. The canonical Solar New Year
of the ancient Maya (as distinct from their 365-day haab) corresponds
to July 26, which was observed throughout the Yucatan and the Chilam
Balam tradition. The final such Solar New Year of the 13th baktun
occurred on the traditional day 12 Eb, 47 days before 7 Cauac.
This New Year was determined by observing solar zenith (no shadow) at
the latitude of Edzna, a pioneering Mayan astronomical center, where the
courtyard of the main acropolis contains a gnomon for the purpose.
Edzna shares this latitude, and a number of other characteristics, with
the great city of Teotihuacan in central Mexico. Both cities are
laid-out in a virtually identical manner with respect to horizonal
astronomy, and both experienced early stages of construction at
virtually the same time. This early stage corresponds roughly to the
Long Count's transition from the 8th to 9th baktun, a date memorialized
in the books of Chilam Balam as the beginning of the pyramid-building
phase of Mayan civilization.
This baktun shift of 41 AD
occurred in a year in which the July 26 zenith at Edzna also coincided
with the beginning of the 365-day haab of the Classic Maya, on the
traditional day 7 Cauac -- an astoundingly uncommon convergence of
factors. [6]
The coincidence of 7 Cauac with July 26 in the first year of this
important era of Mayan history also entails the occurrence of 13 Muluc
on November 13. Furthermore, the phases of the moon during
this year also correspond to the Eclipse Table and 2012, placing the new
moon within one day of Nov 12. In 41 AD, however, the eclipse did not
occur with 12 Lamat / 13 Muluc, but one month earlier. This indicates a
whole other level of synchronization, having to do with the 26,000-year
cycle of stellar precession. In the 1971 years between 41 AD and 2012
the the fixed stars have shifted with respect to the tropical year by
approximately 28 days, describing the arc of Earth's orbit over one
lunar month. The stellar configuration of Earth's November skies today,
corresponds to the configuration of October 2000 years ago.
Therefore,
according to a galactic frame of reference, the solar eclipses of the
41 AD and 2012 baktun shifts are nearly identical.
This phenomenon is intrinsically related to the human understanding of
precession. The measurement of eclipses in relation to the fixed stars
is one of the chief means by which Hipparchus was able to introduce the
concept to Old World astronomy, and it has been suggested that a similar
approach was taken by the Maya, with the Pleiades star cluster --
important throughout Mesoamerican cosmology -- as their point of
reference [7].
The luni-stellar alignments of 41 AD and 2012
are such that both years witnessed eclipses with the sun, moon, and
Pleiades all in alignment. (The eclipse of May 20, 2012 had its
own set of remarkable circumstances, which I have explored elsewhere.)
To appreciate this, on the evening of November 13, whether you are in a
position to view the eclipse or not, notice that the Pleiades (that
unmistakable glittering jewel) will be rising in the east just after the
sun sets in the west. Reflect that you are witness to the same
celestial patterns as the great moon sages, 5 baktuns past.
(Note that all 4 of these solar eclipses -- April 19, 41 AD, October 14,
41 AD, May 20, 2012, and November 13, 2012 -- are either total,
annular, or hybrid, meaning, as opposed to partial eclipses, they all
exhibit a perfect alignment between sun, moon, and Earth.)
This 5-baktun cycle is approximately equivalent to one thirteenth of a
full precessional cycle of 26,000 years, which takes us back to the
Ishango Bone origins. Recalling that this artifact was discovered at
the headwaters of the Nile, it is interesting to consider that according
to Egyptian cosmology "an intricate logic links the moon with the Nile
through the number 28." [8]
We have seen one aspect of this "intricate logic" in the eclipse of
Osiris by Set, and, through profound synchronicity, its connection to
2012 and the reckoning of the Maya. There is yet more. The Egyptian
calendar of Plutarch's time -- the Alexandrian, or Coptic calendar -- is
still maintained by traditional groups in Egypt to this day, as is a
structurally identical calendar in Ethiopia. These calendars usually
observe New Year's Day on September 11, as they did in 2012. Recalling
that the Dreamspell discrepancies highlight an interval of 47 days
related to July 26 and 7 Cauac, notice that the Coptic New Year of
September 11 occurs exactly 47 days after July 26, and September 11,
2012 was 7 Cauac in the traditional Mayan calendar.
What is the agency behind these incredible synchronizations? Is it all
just a case of apophenia, or does there exist some common thread of
intention or attunement? I will leave it to the reader to decide, but
can't suppress my amazement at the outlandish degree of correspondence.
The numbers, the cycles, the timing; I hope I have done them some
justice. There is currently a popular strain of scholarly backlash
against myths of "peaceful stargazers" and the "noble savage", such that
promoting the wisdom of indigenous traditions, or suggesting that
ancient people attained levels of achievement that we cannot appreciate
today, is liable to elicit accusations of naivety, prejudice, or even
racism. It is not my intention to romanticize ancient or indigenous
people, but there exists a potential for harm in this backlash; it can
be invoked by those who really are prejudiced, who do have ulterior
motives, who, for whatever reason, are threatened by the idea of ancient
wisdom.
For 5 baktuns indigenous cultures have been under threat. For 5 centuries they have faced extinction.
The shift of the 13-baktun cycle is not just another date on just
another calendar. It marks a singular opportunity for people of good
faith to recognize, and reflect on our collective connection to the
ancient world and the cycles of nature. Far more than a simple tally of
days, the Long Count represents a truly remarkable intellectual and
spiritual legacy. And it's not over yet.
One cycle gives way to the next. The thirteenth baktun ends, Baktun
Thirteen begins; and we ride the wave of a new 13-moon cycle. The
November 13 eclipse occurs on the Dreamspell equivalent of 13 Muluc,
interpreted "13 Moon". As anyone remotely familiar with the Dreamspell
knows, the "13 Moon" calendar is its principal touchstone. This 13 Moon
calendar is essentially the same as the 13 x 28 almanac of the Paris
Codex, the chief difference being the day of the New Year.
The base of the Paris almanac is believed to correspond to that of the
Eclipse Table, and marks the beginning of five 364-day years (364 x 5 =
260 x 7). Over these 5 years the 364-day cycle shifts with respect to
the tropical year by 6 or 7 days, a discrepancy addressed by the
almanac's green correction numbers. Within this 6 or 7-day interval is
November 8, which is 260 days -- one cycle of the ritual calendar --
before July 26.
From the "13 Moon" full solar eclipse of November 13, 2012, if we add
the 260-day discrepancy, and then apply the 5-year Paris almanac to the
Dreamspell, we arrive at the first day of a 13 Moon year, beginning on
the day "13 Moon". A full lunar eclipse occurs on the following day.
Welcome to the New Time!
Endnotes
[1] Bricker, Harvey M. and Bricker, Victoria R., Zodiacal References in
the Maya Codices, from The Sky in Mayan Literature, ed. Anthony F.
Aveni, 148-183, Oxford University Press, 1992: 153-154
[2] Grofe, Michael John. 2007. The Serpent Series: Precession in the
Maya Dresden Codex. PhD dissertation, Davis: University of California,
2007: 142-143
[3] Grofe pp.154-157
[4] Sir Fred Hoyle suggested a method of calculation involving 4 markers
around the circle. Two of these markers, corresponding to the lunar
nodes, would be moved on a yearly basis. Of the other two, one would be
moved two holes every day, completing a full circuit in 28 days, while
the other would be moved every 13 days. (Gregg, DP, The Stonehenge
Codes: A New Light on Ancient Knowledge?, 2010: 212-213.)
[5] For his discussion these matters, see Plutarch, "Isis and Osiris",
translated from The Moralia by Frank Cole Babbitt, vol. 5 Loeb Classical
Library 1936: 103-109, 75
Penelope.uchicago.edu
[6] Although July 26, 41 AD was 7 Cauac, the first day of the Classic
haab occurred 2 days earlier on July 24. This reflects different
traditions of "year bearer" observation, which shifted over time. Edzna
played a crucial role in recording these shifts, and according to the
Chilam Balam tradition, the first day of the haab in 41 AD would indeed
have fallen with 7 Cauac on July 26. Note the relation of the 2-day
year-bearer shift to the 2-day "warning station" discrepancy of the
Eclipse Table. My discussion of Edzna is based on the work of Vincent
Malmstrom, and it should be noted that while invaluable, Malmstrom's
chronological analysis is based exclusively on the non-traditional
(GMT+2) correlation, and is not 100% consistent.
[7] Grofe p.108
[8] Quote from Krupp, E. C., Echoes of the Ancient Skies: The Astronomy
of Lost Civilizations, Courier Dover Publications 2003: 18. See
Plutarch p.105. I discuss this more in-depth in my article "Planetary
Culture of 13 Moons Part I: The Ancient Artifacts".