The Second Coming of Christ, the resurrection of the dead, the Final Judgment: the Apocalypse is central to Christianity and has evolved throughout Christianity’s long history. Thus, when ecclesiastics brought the Apocalypse to native audiences in the Americas, both groups adapted it further, reflecting new political and social circumstances. The religious texts in Aztec and Maya Apocalypses, many translated for the first time, provide an intriguing picture of this process—revealing the influence of European, Aztec, and Maya worldviews on portrayals of Doomsday by Spanish priests and Indigenous authors alike. The Apocalypse and Christian eschatology played an important role in the conversion of the Indigenous population and often appeared in the texts and sermons composed for their consumption. Through these writings from the sixteenth to the early nineteenth century—priests’ “official” texts and Indigenous authors’ rendering of them—Mark Z. Christensen traces Maya and Nahua influences, both stylistic and substantive, while documenting how extensively Old World content and meaning were absorbed into Indigenous texts. Visions of world endings and beginnings were not new to the Indigenous cultures of America. Christensen shows how and why certain formulations, such as the Fifteen Signs of Doomsday, found receptive audiences among the Maya and the Aztec, with religious ramifications extending to the present day. These translated texts provide the opportunity to see firsthand the negotiations that ecclesiastics and natives engaged in when composing their eschatological treatises. With their insights into how various ecclesiastics, Nahuas, and Mayas preached, and even understood, Catholicism, they offer a uniquely detailed, deeply informed perspective on the process of forming colonial religion.

This fascinating history explores the cultural roots of our civilization’s obsession with the end of the world. Busting the myth of the ancient Maya prediction that time would end in 2012, Matthew Restall and Amara Solari build on their previous book, 2012 and the End of the World, to use the Maya case to connect such seemingly disparate historical events as medieval European millenarianism, Moctezuma’s welcome to Cortés, Franciscan missionizing in Mexico, prophetic traditions in Yucatan, and the growing belief today in conspiracies and apocalypses. In demystifying the 2012 phenomenon, the authors draw on their decades of scholarship to provide an accessible and engaging explanation of what Mayas and Aztecs really believed, how Judeo-Christian apocalypticism became part of the Indigenous Mesoamerican and modern American worlds, and why millions continue to anticipate an imminent Doomsday.

Astrology is the practice of relating the heavenly bodies to lives and events on earth, and the tradition that has thus been generated. Many cultures worldwide have practised it in some form. In some it is rudimentary, in others complex. Culture and scholarship have categorised it as both belief and science, as a form of magic, divination or religious practice – but in many ways it defies easy categorisation. The chapters in this volume make a significant contribution to our understanding of astrology across a range of periods of cultures. Based on papers presented at the annual conference of the Sophia Centre held in 2012, the contributions range from China and Japan, through India, the ancient Near East, the classical world and early modern Europe, to Madagascar and Mesoamerica. The different topics include ritual and religion, magic and science, calendars and time, and questions of textual transmission and methodology. Astrology in Time and Place is essential reading for all interested in the history of humanity’s relationship with the cosmos.

Did the Maya really predict that the world would end in December of 2012? If not, how and why has 2012 millenarianism gained such popular appeal? In this deeply knowledgeable book, two leading historians of the Maya answer these questions in a succinct, readable, and accessible style. Matthew Restall and Amara Solari introduce, explain, and ultimately demystify the 2012 phenomenon. They begin by briefly examining the evidence for the prediction of the world's end in ancient Maya texts and images, analyzing precisely what Maya priests did and did not prophesize. The authors then convincingly show how 2012 millenarianism has roots far in time and place from Maya cultural traditions, but in those of medieval and Early Modern Western Europe. Revelatory any myth-busting, while remaining firmly grounded in historical fact, this fascinating book will be essential reading as the countdown to December 21, 2012, begins.

This book cuts through rampant misinformation circulating about 2012 to present a coherent understanding of the Mayan calendar and the significance of the date. As an anthropologist and journalist, Will Black has conducted research into 2012 millenarianism for several years. He consequently offers a much broader and clearer picture than other books on the subject. In their haste to jump onto the 2012 bandwagon, most authors seem to have forgotten that the Maya are a real people, often living in as violently precarious circumstances as their ancestors. Will Black demolishes fantasies about crumbling calendar stones before examining the brutal cocaine wars blighting Central America. The hedonistic world of many westerners who have become interested in 2012 is contrasted sharply with the lives of ancient and modern Maya. The extraordinary world of shamans is contrasted with that of New Age seekers. Information about key visionary substances is offered.

The course of history has taken many turns. What would the world be like if events had happened differently? What if JFK had never visited Dallas on November 22, 1963? What if Germany had won the First World War? How would life be different in America if the Southern states had beaten the North? What would a world without The Beatles sound like? Find out the potential answers to all these questions and many more in What If...:Book of Alternative History.With great full-color photos and compelling narratives, historical experts take a look at these and many more intriguing questions in this fascinating look at what might have been. Perfect for browsing, this title will have readers speculating on the events and people that shaped history and make our lives what they are today.

A History of Science in Society is a concise overview that introduces complex ideas in a non-technical fashion. Ede and Cormack trace the history of the changing place of science in society and explore the link between the pursuit of knowledge and the desire to make that knowledge useful. Volume I covers the origins of natural philosophy in the ancient world to the Scientific Revolution. New topics in this edition include astronomy and mathematics in ancient Mayan society, science and technology in ancient India and China, and Islamic cartography. New "Connections" features provide in-depth exploration of the ways science and society interconnect. The text is accompanied by 27 colour maps and diagrams, and 4 colour plates highlighting key concepts and events. Essay questions, chapter timelines, a further readings section, and an index provide additional support for students. A companion reader edited by the authors, A History of Science in Society: A Reader, is also available.

After two thousand years of history in which we have faithfully expected the Second Coming of Christ, we have met with recurrent disappointments. Why is that? At the beginning of the end of the ages that is the first century of the Christian era, the apostles and the early Christians were living with the expectation of an imminent return of Christ. Jesus himself was expecting a quick return, but the Father had a different planning. At the end of the first century, the Father revealed to John the content of a scroll with Seven Seals. That scroll outlined the main events that will occur in every century of the Christian era. A thorough review of the manifestations of the Seven Seals in every century is exposed in my book. We also call attention to Gods judgments upon the whole creation in the visible and the invisible worlds. The Apocalypse Revisited introduces us to two realms of reality . It is written to make the symbols , the visions, the personalities and the time-table of historic events accessible to the readers. We should no longer establish dates for events that are kept secret by the Creator . Also some events described in the Apocalypse are already occurring in history. The very end of the cosmos and the earth is not around the corner. It is in the future probably after a thousand year following Armageddon.

Maya Apolcalypse is the record of fieldwork that, as often happens, ended up quite differently from the way it was originally planned. In conducting a research project about speaking in tongues (glossolalia), Felicitas Goodman recorded this non-ordinary behavior among English- and Spanish-speaking members of Pentecostal congregations. A Mexican Apostolic Pentecostoal minister introduced Goodman to the preacher in a Maya village in Yucatan. The congregation she came to know in 1969 experienced a 'crisis cult' in response to a prediction of the end of the world, which was to take place on September 1, 1970. Goodman subsequently spent a part of every year until 1986 with the women of the congregation. Maya Apocalypse is a record of that fieldwork, which eventually covered not only the events in the temple, both ordinary and extraordinary, but also the lives of the women who acted as informants, especially Doña Eus, to whom this work is affectionately dedicated.