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Religion. For thousands of years this thing has dictated which people should live and which people should die, what shape our buildings should have or what colors our garments should contain, what food people should eat or what words people should speak. If religion is the opium of the masses, then beliefs about the end of the world are like overdoses. People touched by such beliefs no longer rely on a hidden, personal and intimate god, contemplated upon from the safe distance of the beating human heart. They live with the promise of divine intervention at a grand scale on the current coordinates of space and time. This can be an exceptional motivator and a game changer in terms of civil obedience, both at an individual and collective level. In the name of an immediate and palpable deity people can commit shocking cruelties. However, such belief can also account for some of the most exceptional social developments in human history.
The publishing history of the eleven chapters that comprise the contents of this second volume of Native Languages of the Americas is rather different from that of the thirteen that appeared in Volume I of this twin set late last year. Original ver sions of five articles, respectively, by Barthel, Grimes, Longacre, Mayers, and Suarez, were first published in Part II of Current Trends in Linguistics, Vol. 4, subtitled lbero-A merican and Caribbean Linguistics (1968), having been com missioned by the undersigned in his capacity as editor of the fourteen volume series which was distributed in twenty-one tomes between 1963 and 1976. McClaran's article is reprinted from Part III of Vol. 10. Linguistics in North America (1973) and the two by Kaufman and Rensch were in Part I I of Vol. 11, Diachronic, A real. and Typological Linguistics (1973 ). There are three contributions by Landar: earlier versions of two appeared in Vol. 10 ("North American Indian Languages. " accompanied by William Sorsby's maps of tribal groups of North and Central America), and in Vol. 13, Historiography of Linguistics (1975); however, his checklist of South and Central American Indian languages was freshly compiled for this book. Generous financial support for preparing the materials included in this project came from several agencies of the United States government, to wit: the National Endowment for the Humanities and the National Science Foundation, for Vols. 10 and 13, and the Office of Education, for Vols. 4 and 11; in addition.
According to Mayan prophecy, the world will end December 21, 2012. It is a mystery how the Mayans came to this conclusion; it is also a mystery how to stop certain doom. But in all their wisdom, is there a possibility that the Mayans knew how to postpone the end of the world? If so, could there be an ancient text that reveals the answer archaeologists seek? Anthropologist Kate O'Hara thinks so. She and a team of fellow academics stumble upon a mysterious Mayan codex while investigating in the Yucatan Peninsula. Before the codex can be authenticated, however, it disappears, and the team begins to receive death threats from a menacing secret society. Luckily, Kate already made a copy of the manuscript, and so begins the lengthy process of translation, despite the terrible danger to their lives. The codex reveals the story of Ahkan, a Maya shaman, and her cousin and soul mate, Took Pac, a priest of the Maya Temple of Kul'kul'kan. Took Pac discovered a secret text written by the Mayan king and prophet, Chan Bahlam II. Kate believes the answer to the world's crisis may be found in the words of Chan Bahlam. Now she must try to translate the manuscript in time and live long enough to share the good news with others.
Examining correlations between the material and the mystical, this books investigates collective writing and devotional culture in late medieval piety.