31
So, we must agree with Šprajc and Sánchez Nava (2018) when they argue that
such a popular phenomenon as the equinoctial light and shadow effect at Chichen
Itza is certainly not a product of Maya ingenuity, but undoubtedly a concept of
western mathematical astronomy projected to the pre-Hispanic past.
3 Conclusions: What Equinox?
It is now time to come back to the sentence opening this article: ‘it would probably
be helpful if the word ‘equinox’ were simply eliminated from archaeoastronomers’
vocabulary’ (Ruggles, 1997). Would it be helpful? At the cost of contradicting
Clive, my personal answer is yes and no.
Evidence presented in this paper suggests that ‘equinoctial’ alignments are as
variegated as definitions of ‘equinox’ we might imagine. It may express the day
when the sun rises at due east for the pyramid builders of ancient Egypt. It could
mean the day midway between the solstices for the ancient Iberians or the Romans.
Although in Augustus’ era it possibly meant the commemoration of his birthday.
For early Christians it meant the Feast of the Annunciation. For the ancient inhabitants of Grand Canary and the Nabataeans there are reasonable doubts of what ‘equinox’ would exactly mean.
Indeed, the day midway between the solstices seems to be a very simple and
intuitive concept, perhaps with more practical utility than the astronomical equinox.
Can we also call it an equinox? The Romans did so. Hence, we could consider it as
an open concept, depending on the cultural context we are dealing with. In fact,
Hoskin (2001: 18) considers that it is impossible to discriminate the differences
between day and night, light and darkness, in the relevant days due to evening and
morning twilights. Hence the concept of equinox as ‘equal night’ is ambiguous. My
preference would be to keep it with different levels of meaning and understanding.
The ‘astronomical equinox’ should be kept only for the day when δ = 0°. However,
equinox (without adjectives) could be kept at a cultural level for the day midway
between the solstices or a similar date, whenever the term would not be misleading.
Statistical significance or textual evidence would be desirable in either case.
Finally, a few examples of other astronomical traditions have been explored. The
conclusion is simple. Clive was correct: finding for other cultures a concept similar
to western equinox was far from simple and can certainly ‘make no sense at all’
(Ruggles, 1997).
Acknowledgments I would like to thank the editors for counting on me for this suggestive project. To be on the list of scientists honouring Clive is a pride for me. The author acknowledges
support from the State Research Agency (AEI), Spanish Ministry of Science, Innovation and
Universities (MICIU) and the European Regional Development Fund (ERDF) under grant with
reference AYA2015-66787-P “Orientatio ad Sidera IV” and under the internal IAC project P310793
“Arqueoastronomía”.
What Equinox?
So, we must agree with Šprajc and Sánchez Nava (2018) when they argue that
such a popular phenomenon as the equinoctial light and shadow effect at Chichen
Itza is certainly not a product of Maya ingenuity, but undoubtedly a concept of
western mathematical astronomy projected to the pre-Hispanic past.
3 Conclusions: What Equinox?
It is now time to come back to the sentence opening this article: ‘it would probably
be helpful if the word ‘equinox’ were simply eliminated from archaeoastronomers’
vocabulary’ (Ruggles, 1997). Would it be helpful? At the cost of contradicting
Clive, my personal answer is yes and no.
Evidence presented in this paper suggests that ‘equinoctial’ alignments are as
variegated as definitions of ‘equinox’ we might imagine. It may express the day
when the sun rises at due east for the pyramid builders of ancient Egypt. It could
mean the day midway between the solstices for the ancient Iberians or the Romans.
Although in Augustus’ era it possibly meant the commemoration of his birthday.
For early Christians it meant the Feast of the Annunciation. For the ancient inhabitants of Grand Canary and the Nabataeans there are reasonable doubts of what ‘equinox’ would exactly mean.
Indeed, the day midway between the solstices seems to be a very simple and
intuitive concept, perhaps with more practical utility than the astronomical equinox.
Can we also call it an equinox? The Romans did so. Hence, we could consider it as
an open concept, depending on the cultural context we are dealing with. In fact,
Hoskin (2001: 18) considers that it is impossible to discriminate the differences
between day and night, light and darkness, in the relevant days due to evening and
morning twilights. Hence the concept of equinox as ‘equal night’ is ambiguous. My
preference would be to keep it with different levels of meaning and understanding.
The ‘astronomical equinox’ should be kept only for the day when δ = 0°. However,
equinox (without adjectives) could be kept at a cultural level for the day midway
between the solstices or a similar date, whenever the term would not be misleading.
Statistical significance or textual evidence would be desirable in either case.
Finally, a few examples of other astronomical traditions have been explored. The
conclusion is simple. Clive was correct: finding for other cultures a concept similar
to western equinox was far from simple and can certainly ‘make no sense at all’
(Ruggles, 1997).
Acknowledgments I would like to thank the editors for counting on me for this suggestive project. To be on the list of scientists honouring Clive is a pride for me. The author acknowledges
support from the State Research Agency (AEI), Spanish Ministry of Science, Innovation and
Universities (MICIU) and the European Regional Development Fund (ERDF) under grant with
reference AYA2015-66787-P “Orientatio ad Sidera IV” and under the internal IAC project P310793
“Arqueoastronomía”.
What Equinox?