Yafan calendar

The Yafan calendar (Yafan:ꦥꦤꦁꦒꦭꦤ꧀ꦪꦮ "Pananggalan Yawa") is a set of calendar systems used originally by the but in modern times has gradually replaced the  for almost all purposes and activities within the nation of South Kesh after the enactment of apartheid and Yafan hegemony in 1986. The calendar mixes elements of, , , as well as in its count, providing for a lot of variation between dates.

The Yafan calendar system is unique in which it does not follow other calendar patterns and customs found in other Austronesian cultures and people groups. The Yafan calendar system was thought to have been invented long before the arrival of the Yafans in the area, in which the Yafans simply adopted the system after settling and possibly taking over the previous peoples that inhabited the region. The continuous maintenance and use of the Yafan calendar even when it was not the official calendar has resulted in overall good maintenance and time-keeping of the four separate cycles of the calendar, being synchronized with past days and dates throughout the existence of the calendar marked by rituals and events which occured only during specific days which match up modern scientific calculation and analysis.

All events and activities in the Yafan culture are heavily based on the calendar. The combination of the four cycles provide for unique combinations in which a date could be blessed, cursed, etc. depending on the alignment of the four calendar cycles. According to Yafan oral tradition, the goddess Suwarnakarni revealed the calendar system 9 great cycles ago to the Yafans in order to keep track of their society and livelihoods.

The maintaining of the Yafan calendar used to be a scholar's and trained professional's job at the local level, but since the formation of the Ministry of Culture in 1995, the ministry of culture is responsible for all affairs regarding the calendar, and has a separate subsection within the ministry when it comes to calenderal stuff, including the amendment of calendars to include extraordinary events or to clear misconceptions or other irregularities present in the public.

Overview
The Yafan calendar consists of four separate calendar cycles or étung of varying lengths and sizes. The four cycles determine the name of the day (Wayu), the date (Suryakencana), the week (Semar), and the theme of the year (Anekawarna). These four cycles comprise the complete Yafan date, and the four cycles work concurrently and are synchronized with one another. When the Wayu and the Suryakencana are combined, they form the Small Round. When the Small Round and the Semar are completed, they form the Middle Round, and when the Middle round and the Anekawarna complete one cycle, the Calendar Round has been completed.

The Wayu is a name given to the name of the days which are assigned to the Suryakencana in ascending order. The Wayu consists of two parts, namely being the count and the name of the day itself. There are 20 day names and 17 counts, providing for a total of 340 unique day names within the Wayu. The Wayu is one of the determining factor of when workdays or holidays occur, when to perform certain rituals and acts, and what to abstain from doing on particular days as well as determining the day of worship for several deities when combined with the Semar. The Wayu is used in combination with the Suryakencana a 365-day or 367-day vague which was originally bestowed upon the Yafans to keep track of harvest and astronomical events. There are 12 months each consisting of 30 days each, and four or six day at the end of the 12th month called the days of feasts and the day ofgrave reflection on the final day sewhich does not fall into any month and is generally celebrated by Yafans as the the solar year's end. Each of the 12 months with the is associated with a which in turn forms the core tenets of. Weeks are determined by the Semar count. As there are 340 days in the Wayu and 365 or 367 days in the Suryakencana, the cycle completes itself once every 24,820 days or exactly 68 solar years. 68 solar years complete one small round.

Weeks in the Yafan calendar do not carry the same connotation as in the standard calendar. The week in the Yafan calendar speicifcally denotes greater importance towards one deity, and therefore perform rituals and acts towards that deity during one specific "week". Due to the nature of the Yafan day naming system, a week is never filled with the same days and dates in one middle round. Each week consists of 15 days which honor 17 deities, consisting of 255 days to complete the Semar. This in turn gives the total time before all combinations of days in the small round with the Semar to be 204 years, or four complete Semar cycles or 3 complete small round cycles. In notation, the more important small cycle is used in the main format, however dates referencing the Semar cycle are added beside the long format in brackets.

A completion of the Suryakencana completes one solar year in the Yafan count. Each year has a specific theme according to the four elements and one of the twelve traits of the twelve constellations found in Yafan astrology. Influence from Imperial Zhou in the 15th centuries revamped the system in which a zodiac is now associated with not just its traits but also an animal which bears resemblance with the trait of the constellation in question, and is generally treated as a secondary naming convention and trait in the naming system. The modern Suryakencana evolved to possess two separate qualities inherited from the constellations and from the animals associated with them. With four elements and twelve constellations, the Suryakencana cycle completes itself once every 48 years.

Traditionally, there are two ways of denoting the day and date in the Yafan calendar. There exists the more formal and more codified long form which is generally used in government texts, documents, and papers as well as religious document and doctrine. The more informal and newer short form is preferred by most of the population, and is the notation used in schools, offices, and electronic devices, although schools mandate the teaching of the long form, and electronic devices have the capability of tracking long form dates.

Each cycle has its own special days or other days of significant importance. Usually, political or state events are recorded as special days in the solar calendar (Suryakencana), while religious holidays are often denoted in terms of the Semar (Week). Other cultural holidays use the Wayu as the base of determining when they happen. For example, the Wayu completion happens every 17 Wong, and the Wayu "new year" or "new cycle" happens every 1 Gunung. As a consequence of the overlapping lengths and measuring systems between the cycles, all holidays occur on different dates or days in the next cycle.

Wayu
The Wayu is the name of the system in which the Yafan calendar names its days. The Wayu is arguably the most imporant aspect of the complete Yafan date. In the Wayu, there are 20 day names combined with 17 counts, providing for 340 unique days which form the backbone of the Yafan calendar system. The count and the day together for the most part determine holidays and special occasions that repeat once every 340 days, and when combined with the other cycles determine the date for important rituals that happen once over a specified length of time. The Wayu is also one of the components which form the Yafan short form.

The days and the counts progress gradually and are independent of one another. The count progresses from 1, 2, and is maxed at 17. After that, the count simply returns to 1 and the process repeats itself. A similar phenomenon can also be observed in the day names, with the 20 day names having a strict order when it comes to in which order the day comes to. Due to the discrepancies between the maximum number of the count and the number of the days, no day is ever repated within one cycle.

Days
As previously mentioned, a wayu day consists of a count and a day name, both of which increase in incremental order and reset once the cycle for each is complete. These combinations are unique within a singular Wayu cycle, and has the adverse affect of denoting holidays and workdays depending on the Wayu and other counts. Because a Wayu cycle is shorter than the Suryakencana cycle, one solar year in the Yafan calendar will ultimately have two differing sets of themes depending on the Anekawarna (year) and the Semar (week). This means that the Yafan calendar does not know the notion of the traditional western 7-day week, instead being comprised of two intertwined cycles.

Below is an example to demonstrate the incremental nature of both the count and the day name as well as their correspondences in the western 7 week system.

Days in the Wayu are either inherently good, neutral, or bad, and are associated with a noun in the Yafan language which bears qualities of that day. Note that the general classification of inherent days are solely based on the creation myth of the Yafans by scholars and historians, and is merely a generalization of the many occupations and professions it represents. Some days may be inherently good for specific groups of people, while for others it is a bad day. One thing which almost all Yafan occupation and trades could agree on is the nature in which the day was brought into creation and the promulgation and insertion in the Wayu is worthy of its quality being either good, neutral, or bad.

The Wayu, when combined with the Semar and the Anekawarna, determine which days are a holiday and which days are workdays, making the calendar very inconsistent in which holidays and workdays are distributed over a year. Although the name implies that some days are inherently good, neutral, or bad, this is not necessarily the case as in western tradition, as some bad days are one of the most important days in Yafan tradition. Owing to the inherent bad nature of the day, some rituals can only be performed during such days. Performing one on good days will in fact have the reverse effect.

The day as well as the count is also important for several professions in determining their holidays, workdays, or other days of significant importance. Every profession or trade has their own special day within the Wayu in determining which days hold the best of luck to complete certain tasks, or certain days to avoid doing certain rituals or activities in order. This makes the Yafan calendar one of the most complex in determining holidays and workdays, as different professions will in turn have different holidays and work days, although there are instances where everyone is open for business (workday) or on vacation (holiday) which falls in some day names, or special combinations of the Anekawarna-Semar cycle.

As such, determining holidays in the Yafan calendar relies much more than just the day name itself or even the count. All three other cycles must be inspected and regarded completely beforehand in order to determine the aspects in determining holidays, such as the story or significance a day holds for a specific trade or profession, the zodiac and element of the year, the constellations as well as its characteristics within a solar month (in Suryakencana), and the week a specific set of days fall into.

The day of grave reflection is always a holiday regardless of the cycles associated with the day.

Count
The count is one of two parts that make up the Wayu. The count is a cycle of seventeen numbers aptly denoted by the numbers 1 until 17. When a count cycle has been completed, the cycle repats itelf and comes back to 1. The count is paired with days in incremental order. Due to the LCM of 17 and 20 (the number of named days) being 20 being the same as the product of the two numbers, no two combinations of the count and day name are ever repeated before the Wayu cycle is completed. The count holds less of a signficance when compared to the day names, although it plays a role in determining workdays and holidays as well as the administration of several rituals and special occasions. The count ensures that holidays and workdays are distributed evenly even when different cycles for the year and week are at play.

Differing from the days, the count has no inherent quality of being good or bad, nor does it have any characteristics associated with it.

Day names
The Wayu consists of twenty days and combined with the count maxed at 17 to provide 340 unique days. The twenty days are as following and in order of succession, accompanied by the classical Yafan name, noun, characteristic, and quality of the days.

As evident from the list, there are a total of 3 good days and 4 bad days with the rest of the days being neutral. The Yafan calendar specifically marks 1 Gunung as the first day of the Wayu, as well as 17 Wong as the final day.

Each of the days have a specific story or superstition behind the naming of the day as well as the traits and the inherent quality a day possesses. The sequence in which a day appears is also correlated with the sequence in which the specific noun appears in the oral traditions. These days and traits coupled with the nouns they represent are represented in the oral traditions of Yafa, codified and made into a book by the 16th century titled The Chronicles of Yafan Dates. As such, each day is also associated with natural or social events which take place in the real world depending on the trait and story of the day.


 * Gunung is the first day of the Wayu system, signifying a new peak and life for the Yafans after nineteen days of work, rest, rituals, and activities. In most cases, Gunung is a holiday, and depending on the other cycles could be a good day for worship, rest, or even work. Legend has it that Gunung Wiro in the north of the country moved itself to be closer to the Yafans in order to protect them from the invading western tribes, and therefore provided refuge for the Yafans until the situation was calm, giving the day strength and obedient qualities as the Yafans have experienced on that day. However, due to it moving hundreds of kilometers away, it cause massive destruction and holes in the ground in what is now known as the Banyuasin river, giving it the quality of stubborness and an ill-tempered day.
 * Padhang is the second day of the Wayu system, as well as the first out of three good days. Padhang is generally noted to be a day of good luck and wisdom, as Padhang represents the light cast upon the Yafans after finding peace by seeking refuge behind Gunung Wiro. Padhang is usually a work day in various cycles. Padhang is also noted to be one of the days best suited to begin the school year or academic year since according to legend, the calendar was revealed to the Yafans on a Padhang. Writing, poetry, and other skills were taught onto the Yafans by the deities only on Padhang day. As such, Padhang is considered a good day by the Yafans.
 * Rusa is the third day in the Wayu system. Rusa signifies the growth of the Yafan civilization from semi-agricultural peoples to a fully agricultural one by the domestication of the . Rusa signifies growth and the the traits responsible for the success of the entire civilization's growth. According to oral tradition, the humility of the deer was what brought the Yafans to prosper, it being a lazy animal and its only purpose to be in servitude towards the human populace tending the animals. Rusa is generally a day of work, and for farmers, Rusa is considered a good day.
 * Rumah is the fourth day of the Wayu day naming system. Rumah, which is house in the Yafan language, symbolizes the strong foundations of the Yafan society after acquiring peace, tranquility, and a bountiful stock of food and nourishment for the generations to come. Rumah is often correlated with togetherness in construction and work as the foundation of a utopian society, hence why Rumah is always a work day regardless of calendar cycle or occurences. Although so, the growth of society as a whole produced a great deal of inequality within the populace, and marks inequality and materialistic tendencies. In Yafan oral tradition, the first great Yafan cities and towns were always proclaimed on Rumah.
 * Uler is the fifth day of the Wayu system and the first out of four bad days. Uler, which translates to as snake, takes its roots from the invasion of the Yafans after a period of stable peace and tranquility, in which the enemies used snake-like allegory and motifs in order to promote their fierceness and scare the Yafans. Due to this fact, Uler is often associated with its bad characteristics, namely being malicious and in a temper. In more modern times, Uler has gained equally positive characteristics taken from the Yafan soldiers defending against the enemy with persistent and responsive behavior observed in them. Uler is an important day for soldiers and other army related activities.
 * Kuping is the sixth day of the Wayu naming system. The name "Kuping" refers to the defense systems employed by the Yafans across their realms in order to prevent another disastrous invasion, hence being the "ears" of the Yafan people. Kuping is now often synonymous with the discplined nature of the Yafans in maintaining their place in Southern Kesh, and is an important day for the army and servicemen. While Kuping is generally regarded as a holiday for most people in respect for the defense mechanisms constructed and to showcase to the region that the Yafan defense systems are very enhanced the population can safely have holidays in peace. Kuping, however, is still not a holiday for servicemen, and is the second most important day in behind Uler.
 * Alas is the seventh day of the Wayu system, and the second out of four bad days. Alas, which means forest, has the shortest interval between bad days, with only one day in between. Alas symbolizes the humiliating defeat of the Yafans in the forest against invading armies as the Yafans did not fortify or have any defense mechanisms within the forests. The Yafans suffered losses, according to oral tradition, but was kept at reasonable levels due to the togetherness and the good coordination of the troops under Patih Juwanasraya. Alas, for all Yafans, is a day of reflection and self-contemplation. In most of the cycles, Alas still constitutes as a work day. Alas marks the end of the three "militaristic days" of the Wayu.
 * Gajah is the eighth day in the Wayu system, and marks the first day known as the "mid-Wayu ascension" in Yafan tradition. Gajah symbolizes the elephant, a majestic creature which the Yafans used to demonstrate their power and wealth to the outside kingdoms. During this period, the Yafan peoples are entering their golden age due to just kings and courts as well as the increasing volume of trade. Gajah is not a holiday in most cycles, and is considered a good day for courts and other legal afoundations.
 * Srêng is the ninth day of the Wayu system, and is the second out of three good days. Srêng symbolizes the sun, the giver and source of livelihood for most Yafans, and is named so for its golden color which marks the beginning of the Yafan golden age. Srêng days are always a work day in commemoration for the deeds of the ancestors which made it possible for the Yafans to reach a golden age at all, and is considered the best day to open businesses or to start earning money.
 * Wêtêng is the tenth day within the Wayu system. Wêtêng literally translates to stomach, symbolizing the condition in which the Yafans lived during the golden age of the kingdoms, plentiful with various kinds of meat, plants, and grain, supplemented by a healthy stream of spice brought in from elsewhere. Due to this fact, Wêtêng is considered a good day for merchants and traders alike, and is one of many important days for farmers. In some cycles, Wêtêng marks the end of a 30 day fast for monks, and is celebrated by the whole populace and treated as a holiday.
 * Manuk is the eleventh day in the Wayu day name system, and literally means bird. The bird referenced in the Wayu is an analogy towards ancient Yafan inscriptions and ornaments which utilize a diverse set of birds to mark official and binding documents or other forms of legislation. The Manuk also corresponds to the Yafan state, which is insightful in all its dealing, and due to this fact the day is now characterized by the characterstics of the Yafan government. Manuk is a good day for government employees, and is still considered a working day by many, however, conventions still exist to determine which days fall as a working day or not.
 * Lawang is the twelfth day in the Wayu day system, and its meaning is door. The general symbolization of the Lawang is that the door (which is the literal translation of Lawang) is the gateway to the peak of the golden times, although more literally some scholars and Yafan culture experts argue that the Lawang here symbolizes the grand gates of Hatan, an ancient city prescribed as the capital of the ancient kingdom. Lawang is thought of to be one of the least significant days in the Wayu, and its status as a workday or vice versa entirely depend on other counts or cycles.
 * Tembang is the thirteenth day in the Wayu day system, and is the final of three good days. Tembang is the most noble day in the Wayu, and is almost always a holiday. Tembang, which literally translates to song, refers to the songs of praise chanted throughout the kingdom by the populace by living in great conditions and standards. However, Tembang also marks the end of the golden age, and marks the end of the "ascencion" period started with Gajah five days earlier. Tembang is considered the most important day for bards, minstrels, and other mucisians, who often do not take the day as a holiday. Because of that, Tembang is often associated with feelings of charisma and humor laden from the ancient populace living in the golden ages.
 * Asu is the fourteenth day in the Wayu system, and marks the beginning of the "great downfall." Asu narrates the story of prosperty in the kingdom led to cracks being exposed on a massive scale, singalling distrust and a motion of no confidence in the government by the people. With the population ever richer, many, both government officials and ordinary citizens alike, became lazy. While Asu literally translates to dog, many scholars agree that the name for this day captures the essence of those who let the golden age slip and refers them as dogs, or undesirables in modern language. Although so, Asu is not a bad day, and is considered to be a workday in most cycles.
 * Geni is the fifteenth day in the Wayu system, and is the third day of four bad days in total. Geni is thought to symbolize the great fires of ancient Yafa, which completely destroyed the civilization and is one of the defining moments in ancient Yafan history, and plays a central theme and role in most Yafan epics and narrations. Geni is considered a bad day for many as it burns in the memory of most Yafans of how easy what one has constructed could be ruined due to negligence of one's duty and watch. For that, Geni is never a holiday, and is regarded by many Yafans to be one of the unluckiest days in the Wayu.
 * Wulan is the sixteenth day in the Wayu. Wulan, which translates to moon, represents the comfort the Yafans recieve when viewing the moon. Oral tradition records that after the great fire of ancient Yafa, the sun had become a scary object for most Yafans as it contained many properties of the fire that destroyed their civilization. Wulan is either a workday or a holiday depending on other cycles, and for the most part is one of the lesser days in terms of overall significance.
 * Udan is the seventeenth day within the Wayu system. Udan is considered by many to be one of the better neutral days, as according to oral tradition and several Yafan scholars, during Udan, many important historical events occured. Udan, which translates to rain, is the bringer of fortune and good will for the populace of Yafa after a series of disasters which ruined most of their livelihoods. Other important good-fortune events also occured in Udan, for example the introduction of King Bahanawana's new currency system was allegedly introduced and promulgated on an Udan. The general consensus among Yafan historians is that Udan is either a workday or holiday depending on profession, although cycles help determine which professions get which.
 * Cincin is the eighteenth day within the Wayu system, and marks the beginning of the final days of the Yafan people before the great flood event. Cincin translates to as ring, symbolizing the newfound wealth of the Yafans after the fire, in which husbands would often prize their wives with rings of various sizes and materials as a symbol of their wealth and fidelity, now signifying and being associated with faithfulness. Cincin is regarded by most Yafan scholars to be one of the best days to get married, and when coupled with the correct cycles and events may be one of the best days to give birth or to purchase communal property such as houses, cars, land, etc.
 * Banjir is the nineteenth day within the Wayu system, and is the final day of the four bad days. Banjir is a big day in Yafan epics as it marks the separation between canonical history and recorded history. Banjir, which translates to flood, is believed to be a massive flood which wiped out most of the Yafan civilization, with only the most intelligent and ardent people surviving, having to repopulate the region again. Due to the flood's nature, the day has been characterized by extreme and uncaring, and is believed to be one of the most dangerous days to perform any work, which is why Banjir is almost always a holiday. Banjir also marks the end of the downfall period.
 * Wong is the twentieth and final day of the Wayu system. Wong is the most significant day of the Yafan calendar in terms of historical setting and narration, as the period in which Wong symbolizes and represents is still occuring and happening to this day. Wong, which literally translates to person or human, is a representation of the Yafans after the great flood and who sought to seek better life by reconstructing and rebuilding to what is now the modern Yafan society and life. Wong is an important day for education, and is considered a workday for students and professors alike.

Significant dates
The Wayu contains several important dates and occasions mainly regarding to culture or tradition. These days are solely based on the Wayu, and always fall on different dates in other cycles. Some days in the Wayu are only celebrated by a specific group of people in accordance to one's own profession or trade. Other days only occur when not only the Wayu day is satisfied, but other criteria too such as falling on a specific month in the Suryakencana or falling on a specific week in the Semar. The biggest occasions in the calendar usually have all four cycles fulfilling a certain criteria.

Below are a list of some important dates in the Wayu calendar as well as their observance by the general Yafan populace which happen every Wayu cycle.

The representation of the holidays displayed in the chart above is merely a generalization except for some codified holiday days, where a check mark on the holiday column generally denotes that that specific day is a holiday by default unless other cycles prohibit that day from becoming a holiday, and the same could be said for vice versa. General observance is also merely a generalization, as some professions or people groups choose not to celebrate certain days accorrding to other cycles.

Several days which require other conditions to be met are usually a cause for celebration. Below is a list of some holidays which require the alignment of several cycles to be fulfilled:

Characteristics
Each Wayu day is assigned a specific set of characteristics derived from the oral traditions and other interpretation of the Yafan epics done by scholars both ancient and modern alike as well as extensive research on the connotations and relations a set of characteristics has with the origin story for the names of each day. It shall be noted that the Wayu day themselves do not carry these traits, but are only merely associated with them. The day itself can not possess earthly characteristics, but only inherent quality ranging from good to bad which have been derived from the creation myth of the day names. The characteristics associated with a day are then passed on to whichever the Yafans deem are inherently associated with that day.

All objects borne or created on a specific Wayu day is believed to have inherited some or all of the characteristics of that Wayu day. This is one example in which the Yafans believe a day and its associated characteristics can influence and give both inanimate and animate objects traits before the development of the conscious sets of skills and personality for animate objects, or any history or events surrounding any inanimate objects which resemble the characters or traits bestowed unto them. The overall tendency of the Yafans to strongly believe the associated tratis and characteristics based on Wayu days are still rooted deep in Yafan society, with careful planning of virtually all activities which have any connection to the Wayu done on a daily basis.

It is possible to rid both inanimate and animate objects from the adverse effects a Wayu day is associated with. Different rituals or activities are done depending on which characteristics are being removed and which characteristics are associated with which Wayu day. The Yafans also believe that depending on the inherent quality of the day, the balance between the influence of a day on the varies, for example, during good days, many of the good traits associated with a certain day will have more impact on the object or person, and the same could be said for bad days. This is, however, not an indication that bad days exclusively spew out bad traits, and vice versa for the good days, however, are just generalizations agreed upon by Yafan scholars and historians based on the creation myth of the Yafans, and may differ in interpretation and quality depending on one's own general belief based on a variety of factors such as occupation, education level, and even age.

Suryakencana
The Suryakencana is a 365-day or 367-day cycle and calendar used by the Yafans to keep track of the seasons and climate and is the mechanism in the calendar that gives the first date. The Suryakencana is used in conjuction with the Semar to give the complete Yafan date within a single year, as the Suryakencana was not developed to include religious activities and time frames within. Representations of the Yafan calendar in the real world mainly use the Suryakencana as the base, with the other cycles being modified to fit within the time frame of one solar year.

The Suryakencana divides the 365 days or 367 days into 12 months each of 30 days with 5 or 7 day not associated with any month. At the end of the 12th month, two important sets of days take place. The first are the Dinten-Dinten Mulya or "noble days" reserved for feasts and celebration. These are usually 4 days long during normal years and 6 days long during leap years. At the very end of every year, the day of Grave Reflection takes place, marking the formal end of the Suryakencana. Months are then divided into five distinct parts each 6 days long.

In addition to the months being assigned a zodiac, the individual days are assigned five "market names." Historically, markets would open only on a set of days which happen to be a workday. Markets do not follow this schedule anymore, however, thir naming conventions still stuck on and is included in the official count of the Suryakencana. The market days and names themselves now do not carry many connotations and cultural significance anymore except to those in the trading business. The days are, in order: Legi, Pahing, Pon, Wagé, and Kliwon. Although fairly insignificant nowadays, the market days are always used during births and deaths, such as 5 Gunung Legi, 8 Cincin Pon, etc.. The market names are not considered part of the date, even in the long form.

Dates
The dating system in the Suryakencana is similar to that of the standard calendar. The sequence of the day within a specific month is written first and the month following it. In informal contexts, "Mångså" is dropped, and the date is simply sequence-name, such as 15 Jawah or 29 Nglupas. Outside of the 360 regular named dates, the five or seven special days at the end of the year do not contain any month name, and is simply referred to by its name, such as "Dintên MMulud." Informally, the first four or six days are referred to as "First great day", "Second great day", and so on, with the day of grave reflection always referred to as its name.

Months
The Suryakencana consists of 365 days or 367 days divided into 12 months of 30 days each and an additional 5 or 7 days at the end of each year which do not belong to any specific month, namly the four or six noble days and the final day of grave reflection after. The Suryakencana accounts for leap days, but only done so in pairs. The determination of the leap years occur once every 8 years and is always done and is hence faster than the  in terms of year progression by a very tiny margin. The leap days are monthless and do not have a complete date as other dates. They are regarded merely as fillers so that the months do not fall back or fall forward. Months are also associated with a constellation and a trait associated with the constellation. Below is a list of months in the Suryakencana along with its meaning, symbol, constellation, and associated trait. Different from the Wayu, the months are not assigned a negative trait.

The month names are a portrayal of the conditions visible due to the differing and  conditions during those specific months. There are two sources of names, coming from the two seasons present in the region the Yafans inhabit, namely the dry season and the wet season. Some literal meanings are the same as those in the Wayu. For clarity purposes, scholars and historians have agreed to utilize the low register when talking about the Wayu, and the high register completely when talking about the Suryakencana, as the meanings in the Suryakencana themselves also possess low register equivalents.


 * Mångså Saddha is the first month of the Suryakencana, and is the first of six dry months. Saddha, which translates to recession, is marked by the eventual recession of waters found in ponds, lakes, and other bodies of water as the amount of falls. Mångså Saddha is usually seen as the official beginning of the "stock season", meaning that most would eat from stockpiled food and water stored during the wet season. During Mångså Saddha, the grown begins to redden, and more land is apparent, leading to the eventual name of the month.
 * Mångså Ketigo is the second month in the Suryakencana, and the second month of the dry season. During Mångså Ketigo, visible water shortages and hardships occur, where fields and rice paddies become dry and start to show cracks. Ketigo literally translates to drought, and is seen as the beginning of the drought period. Average temperatures during Mångså Ketigo slowly increase, making the evaporation process much quicker. Rivers begin to decline, with some rivers being completely devoid of water.
 * Mångså Bumbu is the third month in the Suryakencana and the third month of the dry season, and is the second hottest month of the year. Mångså Bumbu literally translates to month of the spices, and is correspondent with the massive spice harvesting done during this month. Due to the hot and scorching temperatures, the spices mature and are ripe for collection.
 * Mångså Kabênthèren is the fourth month in the Suryakencana and the fourth month of the dry season. Mångså Kabênthèren, which literally translates to month of heat, is the peak of the dry season as temperatures soar to yearly highs and precipitation drops to an all time yearly low. During Mångså Kabênthèren, fields begin to show massive cracks, and no rice farming is possible in some areas.
 * Mångså Surya is the fifth month of the Suryakencana, and the fifth month of the dry season. Mångså Surya is named after the sun, which is most prominent during the month. During Mångså Surya, the ground in unwatered areas begin to become as solid as rocks. Some believers regard Mångså Surya as a holy month in respect to thanking the gods for blessing the Yafans with the sun, and several practices can only be seen during Mångså Surya such as the sun-god blessing and the Ndèrèk Magayubagyan Sang Surya.
 * Mångså Nglupas is the sixth month of the Suryakencana and is the final month of the dry season. At the fourth and fifth divisions of this month are colloqually known as Mångså Pancaroba in reference to the changing climate, transitioning into the wet season. The Nglupas in this context means exfoliation, or scraping off, as during the first divisions of the month, the ground has been devoid of water for extended periods of time that it appears to have been "scraped off" from the earth. Temperatures during Mångså Nglupas steadily decline, especially towards the end of the month.
 * Mångså Semi is the seventh month of the Suryakencana, and the first month within the wet season. Mångså Semi is characterized by the gradual decrease in temperature, and also the gradual increase in temperature, often bringing the first rainfall in some regions of the land within months. Semi which means to bloom or to flower in the Yafan language is reference to the flowers that begin to bloom due to increased precipitation and improved weather conditions.
 * Mångså Jawah is the eighth month of the Suryakencana and the second month of the wet season. Its name which translates to rain is a portrayal of the increased precipitation onto land. Farmers usually begin to plant their crops during Mångså Jawah as the conditions within the month are very favorable towards crop growth. Some akes and rivers once dry come back to life with the increase in water level. Small floods may occur if the ground is still hard when precipitation increases.
 * Mångså Kasrêpen is the ninth month in the Suryakencana, and the third month of the wet season. The term "Kasrêpen" is an analogy for the cold temperatures experienced during this period caused by increase and precipitation, blocking the sun from ever hitting land. Precipitation continues to increase at a steady rate, and floods usually begin to happen during this month.
 * Mångså Bênå is the tenth month in the Suryakencana, and the fourth month of the wet season. Mångså Bênå, which translates to month of flood, recieves the most precipitation out of all the months, and is reflected in the name in which major floods and other water-related catastrophes happen during this period.
 * Mångså Panèn is the eleventh month in the Suryakencana, and the fifth month in the wet season. Mångså Panèn is a portrayal of the massive harvests visible in most of the country after a long period of favorable weather and precipiation necessary to facilitate crop growth. During Mångså Panèn, food is usually abundant, and is a very important month for farmers. Farmers usually hold big celebrations in spirit of a good harvest and hard work.
 * Mångså Gugur is the twelfth and final month of both the Suryakencana and the wet season. Mångså Gugur literally means "fall", in the sense that most plants would die or shed some of its leaves after the final harvest usually complete during this month. The final divisions of the month are colloqually known as the beginning of the second "Pancaroba" period in which the climate graually becomes hotter, and precipitation lowers.

Note that the months in the Yafan calendar system do not correspond to any of the months in the.

Division
Within each month, there are 5 main division each consisting of 6 days each. These divisions retain the same name and concept throughout all the months. These divisions are mainly used to determine the onset and end of some activities usually associated with that month, as the Suryakencana's main goal is to keep track of the seasons to ensure good harvests and livestock. Each person, profession, trade, or people group may have differing interpretations on what activities should be done or completed within the timeframe of one division. It is generally acceptable that the farmers' timeframe in the utilization of the division of the months provide one of the best and clearest examples of the system in use, and is the example used in schools and other institutions to demonstrate monthly divisions.

Below are the list of divisions according to their order and their respective days and names.

The divisions have become unofficial "weeks" equivalent to the standard 7 day week in the standard calendar. The six days each have their own separate names, starting with "first day" and ending with "sixth day." The colors shown in the chart above do not have any correlation to any meanings whatsoever, and is taken directly from convention as calendar makers have reached an unofficial consesnus to color the divisions these way in their calendars.

Occasionally, when the cycles are aligned, special events or occasions spanning the entire division may occur. For example, in the height of the rainy season during Mångså Bênå, a special division-long event occurs every time the Anekawarna bestows the year as a water element. This event is called "Puncak Bênå Mulyå" where it is believed that the rain would be one of the strongest and most downpouring in the four years, and is a sign of a good harvest the following month.

Market days
In addition to the Wayu day names, there exists a subset of a more common and older tradition of naming the days, named "market days." These market days do not serve any other purpose than to denote when a market is open for business and trade, as in the past markets would only open once every few days to rotate the goods sold within the markets. There could be markets which open constantly but would shift their goods to be different depending on the market day. There are traditionally five market days which have almost been rendered obsolete with the advent of the modern supeermarket and other shopping practices, and is left as a vestige from a former system. Hence, market days are not officially counted as a "day name" unlike the Wayu, and do not have any effect on the cycles whatsoever.

It has also grown ever rarer for select markets to only open once every five days and sporting only one type of good, which is why many markets, esepcially traditional ones, continue to open every day (except during designatede holidays). Some markets may choose to rotate their goods depending on the market day but continuously open, or disregard them completely.

One area in which the market day still holds great significance is the birth of infants, where parents would also note the market day in which their child was born in. It is still believed that the market day in which a child was born in has "deep connections" with their dating or relationship patterns later on, and parents would try to optimize the correct Wayu and market day so that their children have successful and fruitful relationships.

Below is the list of the five market days, as well as the types of goods associated with each.

The high registers based on classical Yafan are seldomly used. In addition to the characteristics of the goods sold within each day, some Yafans associate the day of one's market day based on the market day they were born in to be a crucial part of relationship, in tandem with the Wayu date one person is born in. The importance of market days is reflected in the belief that certain goods and materials should not be sold and traded together as they hold vastly different ideals and subsequently different characteristics. For example, dangerous and sharp materials are sold in Kliwon, and therefore should not meet or enter into a relationship with someone born in Legi, where the day is associated with healing and medicine.

Year-end days
In addition to the twelve months, five or seven monthless days at the end of the year are inserted to make the Suryakencana a or a 367 day one during leap years. The days are comprised of Dintên-Dintên Mulyå "noble days" as well as the Dintên Muhasabasan Ageng "day of grave reflection. They are mostly days of celebration of a good year, and are normally all holidays. Each day except the final day is themed after something, for example, Dintên Mulud "Day of Birth" marks the birth of the country South Kesh, while Dintên Priyantun Yawa "Day of the Yafan People" celebrate the ingenuity and the character of the Yafan people. Below is a list of the year-end days complete with their meaning and significance.


 * Dintên Warså is the first of the great days at the end of the year in the Yafan culture. The day marks the official end of the twelve month cycle and the entry into festivity periods. While not a holiday, many stipulations are set in place to ensure that those in employment still enjoy the benefits if asked to work in said date. Enormous bonuses and other promotions are given on this day, making the day be called "career day" in some settings. The work day is often a half work day to give families time to prepare for the festivities up ahead.
 * 'Dinten Pårå Adiyuswå is the second of the great days, and is one of the most important holidays fixed on the Suryakencana. The day, which translates to day of elders, is a period where young generations honor and give credit to their elders for all their sacrifices and strifes done towawrds the state and country. Children visit their parents and pay their respects. Families usually hold home parties, inviting relatives for the occasion. Usually, an extended family would convene in one spot to celebrate together.
 * Dintên Mulud is the third day of the great days. The day translates to day of birth in reference to the birth of the nation. In the past, Dintên Mulud was celebrated as the birth of the earth, however, after the 1986 formation of the Union of South Kesh, President Gitaraja officially changed the once cultural holiday and tradition into a national holiday. Contrary to popular belief, South kesh was not proclaimend on this day, and the day serves only as a celebration and remembrance of the foundation. Traditional practices are now seen complementary with national games and pride, such as running races, sack races, tug of war, as well as tree climbing. In the national palace, a state flag raising ceremony is conducted. School children are required to perform a flag raising ceremony at school.
 * Dintên Karya is the fourth day of the great days, and the final great day in non-leap years. Dintên Karya literally translates to "day of work" or "day of labour", and is the Yafan equivalent of . During Dintên Karya, it is customary for employees and their bosses to convene and discuss the upcoming year. For farmers and other similar positions, the day is used to plan for the future and secure partners. It is either a holiday or a workday depending on the other cycles.
 * Dintên Kabisat is the fifth day of the great days, and is one of two days special to leap years. Dintên Kabisat, which means "leap day", was a fairly recent addition to the calendar, which is why no significant practices or occasion take place on this day. The two leap days, Dintên Kabisat included, do not take a Wayu day and a Semar date, rendering them inherently unlucky. Dintên Kabisat is not a workday, however, due to its position being in the middle of the holiday and festive season, most pass it off as a holiday.
 * Dintên Purnawirawan is the sixth day of the great days, and is the final day of the great days in leap years. The day, as is Dintên Kabisat, is a fairly recent addition to the calendar in order to prevent the eventual misalignment of the wet and drys easons vital for many aspects of Yafan life. During Dintên Purnawirawan, which literally translates to veterans' day, all sorts of veterans vital to the foundation and formation of South Kesh are celebrated, with the largest annual military parade happening during Dintên Purnawirawan. Veterans dress in their old uniforms and greet whomever is willing to pay them respects. The day is officially a holiday.
 * Dintên Muhasabasan Ageng is the final day within the year-end days sequence, and is the most important date in the Suryakencana for a variety of reasons. The day, which translates to "day of grave reflection," is a time where all must adhere by strict silence and ethical codes, such as no leaving the house, no entertainment, and no intercourse. The day of grave reflection serves to be a period where all could reflect on their past doings, as well as put on a strategy or goals for the next year. The day begins at 00.00 in the morning with a prayer. Strict silence and travel codes are observed for 18 hours. After the 18 hours of self-reflection and isolation, families visit relatives, friends, and others again to celebrate the end of the solar year, and attend the Yafan equivalent of a new-year's eve party.

Significant dates
In analogy with the Wayu cycles of its significant dates, the Suryakencana possesses a variety of significant dates which are entirely based on the Suryakencana, meaning that they happen on the same month and date every cycle. As most of the traditional and cultural holidays rely on the Wayu, other significant events and recent events which are worthy of commemoration are celebrated or remembered using the Suryakencana, usually on the day which that specific past event happened. However, this is not always the case, as some traditional holidays which require the use of the seasons and their alignment rely on the Suryakencana.

An example is the "day of Rain", which is a traditional holiday commemorating the first rainfall after a long dry season, while initially undated and entirely dependent on when the first precipitation falls is now standardized across South Kesh to be on 1 Semi, formally marking the start of the wet season. Similar to the Wayu, each day commemorated or marked in the Suryakencana can be differentiated by whether it is a general observance (i.e the majority of the population adheres to such holiday) or not, and whether said day is a holiday.

Below is a list of several important days of commemoration or other important days that rely entirely on the Suryakencana.

Constellation
The Palintangan or "constellations" is the traditional Yafan, known as Yafan Astrology, or Astrology of the Yafans. It is a form of horoscopic astorlogy which focuses on the sun (Aditya or Surya) and monitors the stars which pass through the sky over the course of a year. They are crucial in the sense that they are associated with a sepcific month of the Suryakencana, and therefore give the month its characteristics as well as influence the activities or stories present within that month.

In total, there are 12 constellations important to the Yafans which lie along the. These constellations are named after the shape the ancient Yafans thought they resemble, and are therefore linked to mythws, ancient lengends, and other stories regarding the constellation's formation itself to the characteristics it thus possesses and how it affects the months in which it "presides" over in respect to the characteristics generally bestowed onto each month. Additional characteristics could also be found within the constellations, such as an associated color, and negative traits which are not shown in the months. For the purposes of calendar usage, the negative traits are not used, and only are at play when astrology is also put into stage.

Below is a list of the 12 important constellations found in Yafan astrology. Note that due to the Yafan Suryakencana mainly beginning before the June solstice, the list will begin with the constellation associated with the first month.

Semar
The Semar is a 255-day cycle and calendar system mainly used for religious purposes. The Yafan religion, which is a, possesses a diverse set of gods within the pantheon, and a set differentiation of classes within these gods exists. The Semar was created along with the calendar as a compliment and be the analogyto the work/holiday balance of the Suryakencana and the Wayu when applied to religious matters. The Semar is also often treated as the "Yafan week" although such categorizations are misleading. The Semar runs concurrently with the three other systems in the Yafan calendar system, and due to it having only 255 unique days, it only makes a complete round with the Wayu and Suryakencana once every 204 years.

Not all citizens of South Kesh adhere to the Yafan religion, and thus the Semar is mostly used in Yafan-dominated areas where it is still very productive. In other areas, the Semar functions in giving additional holidays and breaks as mandated by the South Keshian government that all citizens and businesses follow the Yafan calendar.

The Semar is designed to dedicate each "week" or set of 15 days to one specific deity in th Yafan pantheon, with 17 deities in total for 255 days. The deities which are represented in the Semar are the most important and prominent deities, and each deity has its own story or myth as to why they are represented within the Semar. Unlike the Suryakencana which tells the solar date, the Semar acts to tell the religious day, similar to the Wayu. The Semar is also the calendar cycle to consult when determining when to perform certain rituals to certaind deities as well as the correct dates and time to perform various other activities, be it religion related or not, when combined with the three other cycles.

The system dedicates one set of 15 days, or half a Suryakencana month, to one specific deity, with mostly class I and II deities with only one class III deity being dedicated to in the Semar. In addition to the 17 main deities, smaller deities are also present in the system in the form of "minor deities", which do not recieve as much attention as the main deities. Within a specific Semar dedicated to a deity, different rituals and practices are performed, glorifying and setting an example in the real world of the grace of that deity.

A Semar date is simply written as the day number of a certain "week" and the main deity it is dedicated to, similar to the Suryakencana. Although so, it acts more like the Wayu. Examples are 12 Suwarnakarni, which would mean the 12th day in th week of Suwarnakarni.

Deities
As previously mentioned, there are many deities in the Yafan pantheon, some of which have a dedicated Semar system. The system consists of one major deity for each 15 day period known as 1 wayah and various minor deities for each one. Below is a list of the deities and the wayah associated with them. The events depicted in the table are the most legendary occurences which occured within a specific wayah, and are celebrated depending on the type of person and other calendar cycles.

The set 17 deity Semar cycle has been in place since at least the early 15th century, albeit with different orders of the gods and godess presented in the list. Within each of the 15 days exists one type of event which earned the godess its own place in the Semar, along with other minor gods or godesses which assisted or were present during the fortelling of the legendary epics of the Yafans as to why the system of the Semar is as such. During the 15 days of each wayah cycle, events are commemorated acording to the Semar date based on interpretations of oral traditions as to when the original events took place in the past.

Divisions
The fifteen days of the wayah are divided into 3 divisions, which denote the possibility and the recommended time to pray and make offerings, however these divisions do not have any effect on the celebrations or commemorations of the events which made the gods and godesses enter the Semar, and are just an indicator on performing the daily or usual rituals presented to the gods. The division also dictates the time and period where one is to make offerings to the major or the minor deities, and other more-detailed stuff such as the manner, location, etc., when combined both with the Wayu and the Suryakencana. Each division is called a pérangan.

Below are the list of divisions within each wayah.

While the individual practices to each of the deities remain individualized and differ from each wayah to one another, the general theme of the actions and deeds performed are similar, including the ones stated above added in with some unique characteristics of the wayah and the deities themselves. The original concept of the worship system initially relied heavily on the categorization of the deities into various calsses as to perform the rituals on varying scales, with higher-ranked deities being the most needy and worthy of attention. This class imbalance is baked into the Semar system, with no class-I deities being awarded a portion of the semar continuosly, and are always intercepted by a lower-class deity.

Within the individual divisions also exists a loose system of when the said prescribed rituals are performed in respect to the individual traditions each Semar and deity has, however, the loose system governing the traditions within a singular division is less enforced and believed, with little to no significant changes in the meaning and/or the scope of the action done, and serves as the main reason why these further subdivisions are not encoded and prescribed by the vast majority of Yafan scholars and culturalists.

Events and significant dates
Each of the Yafan deities present in the Semar cycle are encoded due to a past historic event or legend in which the Yafans deem obligatory and mandatory to worship on a regular and annual basis, and thus serves as the base of the ordering system within the Semar. The stories, myths, and legends pertaining to the entry of the gods and godesses into the Semar could be attributed to one ancient Yafan scholar named Anupawarta which categorized the current Semar cycle sometime in the fourth century CE upon the final compilation of his book of prehistoric and classical Yafan epics titled "Bhawanamarga". Within the compilation of epics, the description for each of the gods and godesses as to why they are worthy of worship along with evidence of the ancient Yafan practices of worship are presented.

Within each Semar, the possibility of a minor god being encoded into the system also exists, with a maximum of two minor deities within the Semar. These more minor deities have been encoded as they are percieved to have helped or contributed alongside the major deity in the historic or mythical event in which the Yafans revere as the foundational basis of the Semar system and the Yafan epics.

Below is a list of the significant dates and events in the Semar, alongside their date of occasion within the Semar and its correspondence in the Suryakencana. Also listed below are the rituals and minor events within each Semar.