There are three major problems in our knowledge of astronomy in much of the world. First, the knowledge itself was often regarded as a secret which should only be imparted to those willing to abide by the rules and capable of learning. This was true in many parts of Africa, in some areas of inner Asia, in Australia, Micronesia, parts of Polynesia, and much of North and South America. Second, the ignorance of those who recorded the data, whether ancient Greeks and Romans, Jesuits in China, or modern anthropologists is often appalling. A third problem is that those geometrically or mathematically inclined individuals who would best understand a straightforward statement seem least equipped to recognize mythical statements of astronomical data, openly presented. Saturn, sleeping for a year with each of his 28 daughters, is regarded as a ribald tale or a moral warning against incest, rather than an account of the planet passing through defined segments of the sky in its sidereal revolution. When each of Saturn’s daughters is assigned an animal form, associated with a kinship group and a specified geographical location, the observer may deny that there is any astronomical intent possible.
It is precisely such linkages of heavenly phenomena with earthly phenomena which provide the basis for archaeoastronomy. Kin groups are frequently related to specific stars of asterisms. They have acknowledged obligations to their communities in terms of ritual - sometimes related to myths about ‘their’ associated stellar group. Specific art forms may be produced only by specified kin groups and the iconography may identify figures of myths. The identification of deities may depend upon minor characteristics used in identifying their kin group. Such factors cannot be studied adequately except in the context of the social group which produced them, insofar as it is known.
It is widely accepted that astronomy in the tropics was conceptualized differently than in more northernly areas. The horizon was more important and zenith passage was often noted. The nadir was sometimes calculated. The gegenschein was more obvious and rainbows were related to planetary phenomena. It is maintained that east and west were more important than north and south and that solstices were regularly observed while the equinoxes were less important or ignored. The rising and setting points of the planets both north and south of the equator were sometime incorporated into calendars. Some scholars maintain that interest in the stars was largely restricted to tropical stars.
In terms of emphasis, these views have some validity, but tropical areas share most characteristics with nontropical areas.
Archaeoastronomy started with the study of alignments. These may be recognizable either as repeated phenomena or as occurrences in special situations - for example, forming an outline of an asterism such as the wall of Chang An, or in a defined camping situation such as that of some Siouans, or in connection with a solstitial ceremony, or a particular temple deity. Shapes in art and architecture may reflect patterned planetary movements or asterisms.
At some periods in some areas the colors had clearly defined astronomical connotations. In other times and other areas, these may have been adjusted to other symbolic values of colors. Continuities in color associations may reflect either continuous knowledge of persisting astronomical conditions or acceptance of tradition. As we recognize particular connotations, we should be able to determine usages appropriate for specified times and places. This should indicate specifiable historical relationships and dates. Changes in color may have reflected either changes in the astronomical conditions or cultural differences in color connotations.
All of these factors produce a potential for much better understanding of archaeological cultures, for recognizing cultural contacts, and sometimes for dating particular remains, occasionally with high precision.
World History
