Re: Atlanitic ocean impact tsunami's
Posted: Fri Apr 21, 2017 11:44 am
Before going back to Bolles, Garcia's paper here is important
The Maya Flood Myth and the Decapitation of
the Cosmic Caiman1
ERIK VELÁSQUEZ GARCÍA
Instituto de Investigaciones Estéticas, UNAM
http://www.mesoweb.com/pari/publication ... lood_e.pdf
GMT dates can generally be trusted, as an impact occurred in 3114 BCE: the climate collapse shows up in tree rings
and one fragments impact is described in
"The Book of the Celestial Cow" which covers the founding of first dynasty of Egypt with the unification of the 2 kingdoms of Upper and Lower Egypt.
"5 It has been tentatively read by Luis Lopes (2003) as PALAW, “lake” or “ocean,” a reading that does not appear to have endured
further scrutiny amongst scholars, probably because the iconography of the logogram suggests a stream, river, or ford, more than a
lake or ocean (Stuart 2005:75; Marc Zender, personal communication,March 16, 2006).
"It is difficult to explain the coexistence of this purported “lake” logogram with the well known naahb’ (nab’i/NAH-b’i)
expression, which also means “sea.”
"In my opinion, the “water-band” logogram represents a noun or nominal root, for this is what its presence in collocation F5 of the Temple XIX
Platform suggests (na-ka-?-wa-AJ). As Stuart (2005:76) has mentioned, this expression appears to be parallel to that of E6, which
consists of a compound noun (a verb-object combination) plus an agentive suffix –aj, pointing to the fact that the “water-band”
logogram performs in these contexts the same syntactic functionas the glyph for “fire” (K’AK’)."
[Not that difficult to read in the context of an impact tsunami, particularly the one that destroyed the "wooden people".]
"Among the Maya groups that left behind written testimonies during the Posclassic and Colonial periods,
we find different accounts that revolve around the existence of a flood that wiped out the previous world and
allowed for the creation of a new cosmological order.
"With the K’iche’, for instance, this flooding was produced by Uk’u’x Kaj (“Heart of the Sky”), or Juraqan, Mother and Father of the Gods,
in order to annihilate the race of the men of wood (Recinos 1984:94-98; Christenson 2003:85-90).10
"Bartolomé de las Casas (1967,II:507) also mentions that amongst the Q’eqchi’ people from Verapaz,
“there was news about a flood and the end of the world, and they called it Butic, which means deluge of many waters and also judgment,11 and so
they believe that another Butic is yet to come, which is another flood and judgment, not of water, but of fire,
which they say has to be the end of the world, in which all creatures will fight each other […].”
"A similar passage is contained in the Relación de la ciudad de Mérida (De la Garza 1983, I:72), which confirms
the belief in successive floods of water and fire 12 as well as a caiman that symbolizes the flooding and the earth:
'They had also news about the fall of Lucifer
["Lucifer" is actually Itzamna,the cosmic serpent, a comet, was always understood by the Catholic priests as the "Devil".]
"and the Flood [of Noah, for the Catholic priests] , and that the world shall end by fire.,
And in order to signify this they performed a ceremony where they painted a caiman that meant the Deluge and the Earth,
upon which caiman they made a great pile of wood and put it on fire,
and after it was turned into live coal, they flattened it
and the main priest passed barefooted over the live coal without being burnt, and
after him everybody else who wished also passed, understanding by this that it was the fire that shall finish them all.
[Impacts into water cause tsunamis, while impacts into land cause fires.]
"For the Yukatek Maya, the flooding was caused by Ajmuken Kab’ [AH MUZEN CAB] (“He Who is Buried Underneath the Earth”)
and by the B’olon/ ti’ K’uh (“The Nine Gods”), telluric forces that outraged the thirteen gods of heaven [the heavens]
and robbed them of their insignia (Roys 1967:99-100).
As a consequence of this, THE SKY FELL and,
according to Landa (in Tozzer 1975:135-136), the four B’aah Kab’ escaped the destruction
[BA CAB = off from the Earth]
Maybe because of this, the word B'’AAH KAAB’ IS WRITTEN ON PAGE 74 OF THE DRESDEN CODEX (Figure 9), [I guessed correctly.]
a passage traditionally interpreted as the destruction of the world caused by a flood (Thompson 1993:214-216; Davoust 1997:256-257; Schele and Grube 1997:198-199).
[Thus while the experts can read the glyphs, they can not understand what they are trying to say, the "words" in other words,
because they can not accept the existence of recent steroid and comet impact events - oh well]
"Streams of water descend from the jaws of a pluvial caiman and from a pair of eclipse glyphs that it carries below its body.
According to Karl Taube (1995:72), the expressions “BLACK SKY” (B2: IK’/CHAN-na) and “BLACK EARTH” (C2: IK’/KAB’-b’a) that appear in this scene are
a possible reference to the destruction of the world.
[Either impact dust loading, or directional colors.]
"In Michael Coe’s (1973:14) opinion, this topic was picked up on page 32a of the Madrid Codex (Figure 10),
where another black deity, which has been identified as Zimmerman’s God Z (Zimmermann 1956:164; Bricker 1997:21; Sotelo Santos 2002:165-166; Hernández and Bricker 2004:295-296), appears holding his weapons under a sky band from which rain is pouring.
[I think it may be safe to say that the Madrid Codex did not come from Texcoco,
but more likely from some city on the Gulf Coast.]
"We notice that the god grasps a spear, two darts, a shield, and a spearthrower.
A SNAKE, which probably represents lightning (see Taube, 1997:19-22; Miller and Taube 1997:106),
seems to tear a hole in the celestial band.
[Often times among many early peoples lightening and thunder are understood in terms of impact events.
For example, in North America, in one set of beliefs thunder is the sound of the Thunders protectors fighting off impactors,]
"It is well known that the scene of the flood precedes the New Year pages of the Dresden Codex (pp. 25-28),
where amongst other ceremonies, the erection of trees in the four corners of the world can be observed.
As noted by Taube (1995:72-73),
the account of the flood also precedes the New Year ceremonies in Landa’s Relación,
and the cosmological myth about the erection of world trees in the Chilam Balam books of Chumayel, Maní, and Tizimin,
which confirms the basic idea expressed on the platform of Temple XIX of Palenque,
in the sense that the flooding unleashed a process of cosmic destruction and renewal.
"An important passage contained in the Chilam Balam books of Tizimín and Maní describes how
the flooding was preceded by an eclipse and caused by a pluvial and celestial caiman, '
whose head was severed in order to build the new cosmological order out of its dismembered remains.
[impactor dust load]
"I quote the version of Chilam Balam of Maní contained in the Pérez Codex:
[In the reign of 13 Ahau and 1 Ahau were the days and nights that fell without order, and pain was felt throughout the land.
Because of this] Oxlahun ti Ku [the Thirteen Gods] and Bolon ti Ku [the Nine Gods] created the world and life;
there was
also born Itzam Cab Ain [Iguana Earth Crocodile].
[Ah Mesencab] turned the sky and the Petén upside down, and Bolon ti Ku raised up Itzam Cab Ain;
there was a great cataclysm, and the ages ended with a flood.
"The 18 Bak Katún was being counted and in its 17th part.
Bolon ti Ku refused to permit Itzam Cab Ain to take the Petén and to destroy the things of the world,
so he cut the throat of Itzam Cab Ain and with his body formed the surface of Petén (Craine and Reindorp 1979:117-118, brackets in original).17
[So it look to me like we have an original creation account,
a description of the flooding of the Peten by the Holocene Start Impact Events,
elided with a proto-historical account of the destruction of the "wooden people".
Now if I could only work the dates in the Chilam Balam texts.
It was very frustrating to not be able to get to Austin.]
"Taube (1995:70, 73) has pointed out that the myth of the decapitation and dismemberment of the Itzam Kab’ Ahiin caiman
is suspiciously similar to the nahuatl version contained in the Histoyre du Mexique (Garibay 1979:108),
which narrates the manner in which Tezcatlipoca and Quetzalcoatl [comet] chopped up the body of the Tlaltecuhtli monster,
and with its dismembered body parts, formed the world.
[Kulkulcan [comet] is likely the avian aspect of Itzamna.]
The Maya Flood Myth and the Decapitation of
the Cosmic Caiman1
ERIK VELÁSQUEZ GARCÍA
Instituto de Investigaciones Estéticas, UNAM
http://www.mesoweb.com/pari/publication ... lood_e.pdf
GMT dates can generally be trusted, as an impact occurred in 3114 BCE: the climate collapse shows up in tree rings
and one fragments impact is described in
"The Book of the Celestial Cow" which covers the founding of first dynasty of Egypt with the unification of the 2 kingdoms of Upper and Lower Egypt.
"5 It has been tentatively read by Luis Lopes (2003) as PALAW, “lake” or “ocean,” a reading that does not appear to have endured
further scrutiny amongst scholars, probably because the iconography of the logogram suggests a stream, river, or ford, more than a
lake or ocean (Stuart 2005:75; Marc Zender, personal communication,March 16, 2006).
"It is difficult to explain the coexistence of this purported “lake” logogram with the well known naahb’ (nab’i/NAH-b’i)
expression, which also means “sea.”
"In my opinion, the “water-band” logogram represents a noun or nominal root, for this is what its presence in collocation F5 of the Temple XIX
Platform suggests (na-ka-?-wa-AJ). As Stuart (2005:76) has mentioned, this expression appears to be parallel to that of E6, which
consists of a compound noun (a verb-object combination) plus an agentive suffix –aj, pointing to the fact that the “water-band”
logogram performs in these contexts the same syntactic functionas the glyph for “fire” (K’AK’)."
[Not that difficult to read in the context of an impact tsunami, particularly the one that destroyed the "wooden people".]
"Among the Maya groups that left behind written testimonies during the Posclassic and Colonial periods,
we find different accounts that revolve around the existence of a flood that wiped out the previous world and
allowed for the creation of a new cosmological order.
"With the K’iche’, for instance, this flooding was produced by Uk’u’x Kaj (“Heart of the Sky”), or Juraqan, Mother and Father of the Gods,
in order to annihilate the race of the men of wood (Recinos 1984:94-98; Christenson 2003:85-90).10
"Bartolomé de las Casas (1967,II:507) also mentions that amongst the Q’eqchi’ people from Verapaz,
“there was news about a flood and the end of the world, and they called it Butic, which means deluge of many waters and also judgment,11 and so
they believe that another Butic is yet to come, which is another flood and judgment, not of water, but of fire,
which they say has to be the end of the world, in which all creatures will fight each other […].”
"A similar passage is contained in the Relación de la ciudad de Mérida (De la Garza 1983, I:72), which confirms
the belief in successive floods of water and fire 12 as well as a caiman that symbolizes the flooding and the earth:
'They had also news about the fall of Lucifer
["Lucifer" is actually Itzamna,the cosmic serpent, a comet, was always understood by the Catholic priests as the "Devil".]
"and the Flood [of Noah, for the Catholic priests] , and that the world shall end by fire.,
And in order to signify this they performed a ceremony where they painted a caiman that meant the Deluge and the Earth,
upon which caiman they made a great pile of wood and put it on fire,
and after it was turned into live coal, they flattened it
and the main priest passed barefooted over the live coal without being burnt, and
after him everybody else who wished also passed, understanding by this that it was the fire that shall finish them all.
[Impacts into water cause tsunamis, while impacts into land cause fires.]
"For the Yukatek Maya, the flooding was caused by Ajmuken Kab’ [AH MUZEN CAB] (“He Who is Buried Underneath the Earth”)
and by the B’olon/ ti’ K’uh (“The Nine Gods”), telluric forces that outraged the thirteen gods of heaven [the heavens]
and robbed them of their insignia (Roys 1967:99-100).
As a consequence of this, THE SKY FELL and,
according to Landa (in Tozzer 1975:135-136), the four B’aah Kab’ escaped the destruction
[BA CAB = off from the Earth]
Maybe because of this, the word B'’AAH KAAB’ IS WRITTEN ON PAGE 74 OF THE DRESDEN CODEX (Figure 9), [I guessed correctly.]
a passage traditionally interpreted as the destruction of the world caused by a flood (Thompson 1993:214-216; Davoust 1997:256-257; Schele and Grube 1997:198-199).
[Thus while the experts can read the glyphs, they can not understand what they are trying to say, the "words" in other words,
because they can not accept the existence of recent steroid and comet impact events - oh well]
"Streams of water descend from the jaws of a pluvial caiman and from a pair of eclipse glyphs that it carries below its body.
According to Karl Taube (1995:72), the expressions “BLACK SKY” (B2: IK’/CHAN-na) and “BLACK EARTH” (C2: IK’/KAB’-b’a) that appear in this scene are
a possible reference to the destruction of the world.
[Either impact dust loading, or directional colors.]
"In Michael Coe’s (1973:14) opinion, this topic was picked up on page 32a of the Madrid Codex (Figure 10),
where another black deity, which has been identified as Zimmerman’s God Z (Zimmermann 1956:164; Bricker 1997:21; Sotelo Santos 2002:165-166; Hernández and Bricker 2004:295-296), appears holding his weapons under a sky band from which rain is pouring.
[I think it may be safe to say that the Madrid Codex did not come from Texcoco,
but more likely from some city on the Gulf Coast.]
"We notice that the god grasps a spear, two darts, a shield, and a spearthrower.
A SNAKE, which probably represents lightning (see Taube, 1997:19-22; Miller and Taube 1997:106),
seems to tear a hole in the celestial band.
[Often times among many early peoples lightening and thunder are understood in terms of impact events.
For example, in North America, in one set of beliefs thunder is the sound of the Thunders protectors fighting off impactors,]
"It is well known that the scene of the flood precedes the New Year pages of the Dresden Codex (pp. 25-28),
where amongst other ceremonies, the erection of trees in the four corners of the world can be observed.
As noted by Taube (1995:72-73),
the account of the flood also precedes the New Year ceremonies in Landa’s Relación,
and the cosmological myth about the erection of world trees in the Chilam Balam books of Chumayel, Maní, and Tizimin,
which confirms the basic idea expressed on the platform of Temple XIX of Palenque,
in the sense that the flooding unleashed a process of cosmic destruction and renewal.
"An important passage contained in the Chilam Balam books of Tizimín and Maní describes how
the flooding was preceded by an eclipse and caused by a pluvial and celestial caiman, '
whose head was severed in order to build the new cosmological order out of its dismembered remains.
[impactor dust load]
"I quote the version of Chilam Balam of Maní contained in the Pérez Codex:
[In the reign of 13 Ahau and 1 Ahau were the days and nights that fell without order, and pain was felt throughout the land.
Because of this] Oxlahun ti Ku [the Thirteen Gods] and Bolon ti Ku [the Nine Gods] created the world and life;
there was
also born Itzam Cab Ain [Iguana Earth Crocodile]. [Ah Mesencab] turned the sky and the Petén upside down, and Bolon ti Ku raised up Itzam Cab Ain;
there was a great cataclysm, and the ages ended with a flood.
"The 18 Bak Katún was being counted and in its 17th part.
Bolon ti Ku refused to permit Itzam Cab Ain to take the Petén and to destroy the things of the world,
so he cut the throat of Itzam Cab Ain and with his body formed the surface of Petén (Craine and Reindorp 1979:117-118, brackets in original).17
[So it look to me like we have an original creation account,
a description of the flooding of the Peten by the Holocene Start Impact Events,
elided with a proto-historical account of the destruction of the "wooden people".
Now if I could only work the dates in the Chilam Balam texts.
It was very frustrating to not be able to get to Austin.]
"Taube (1995:70, 73) has pointed out that the myth of the decapitation and dismemberment of the Itzam Kab’ Ahiin caiman
is suspiciously similar to the nahuatl version contained in the Histoyre du Mexique (Garibay 1979:108),
which narrates the manner in which Tezcatlipoca and Quetzalcoatl [comet] chopped up the body of the Tlaltecuhtli monster,
and with its dismembered body parts, formed the world.
[Kulkulcan [comet] is likely the avian aspect of Itzamna.]
