The Seldon and the Vindobonensis Codices:
The Story of the Disaster in Heaven by the Seldon
and on Earth in the Vindobonensis.
By D. M. Urquidi
This paper began with two codices: the Selden and the Vindobonensis Codices. The Selden, expanded from four pages to whole 20 pages of the original codex with a breakdown of most of the main characters. The Vindobonensis expanded from a single figureset to a whole page; and a final understanding of what the stone blocks and rope measures were being used for in the latter pages.
In the beginning, it was only the story within the Seldon Codice and how the lirst page began with the two gods falling from the sky to split a mountain, and then the marriage to a goddess sitting alongside of a hole at the top of a cave within a mountain.
The whole seemed to repeat the same myth of creation I had already found in many of the Mixtec codices and multiple vases from Justin Kerr. The dropping of the debris [new earth gods] from the Great Star seemed to be an occurrance in those codics and vase photos. As I attempted to realign the pages of the Seldon, according to god adventures, it became necessary to look at the dates. Such dates should be in sequence.
However, with several pages of the Selden damaged, dates were either computed, using the strange modern calculations based upon a 52 YEAR cycle, which was not associated with the Maya calendar at first, but became its mainstay when it was used with the continuous 13 DAY-NUMBERS against the 20-Day cycle, and a MOD 260 in a great calculation of computereze. This process ignored the daily spin of Earth, within its 360-day and 365-day cycle. Such calculations have been used to calculate, comparing the cyclical passages of planets, thought to be the planets Venus and Mars, ever since the mesoamerican studies began in earnest.
So to offset the errors in the modern calculations, I dug further into Mexican lore and in 1700’s discovered:
Servando Teresa de Mier Noriega y Guerra (b. 1763 - d, 1827), the Bishop of Mexico City. He discovered a great disparity in mesoamerican dates, altered even in those early years after the Gregorian and Julian calendars had been introduced to Mexico in 1583-4 AD.
In the Selden, with the four pages presented as an evaluation of the entire codex iš not a viable record until the dates can be corrected, more accurately by new methods presented at Oxford University at their Mesoamerican conference.
For the first two days of the conference, the presenters showed new camera methods which can obtain layered older vs newer areas of color. I noted that some stars on the star god[dess] cushions and umbilical cord differences may have been added after the original manuscript had been discovered. But here I digress. I have little knowledge of the such photographic possibities.
Until such is done, a short review of a dating process with the orbital cycle using both the orbit and spin of the Earth as its basic measuring device for a 360-day year: the “constant” previous to the Great Star event. The newer post-seventh century changeover of the calendars [1] world-wide to the 365-day year we now use exclusively.
The Codices, both the Vindobonensis and the Selden, have been read and identified by Alfonso Caso, by John Pohl, and by Father Robert Williams. These three authors spent years learning the dynasties in the Tilantongo and Apuala area around Oaxaca. They have identified landmarks and rivers.
Because the Vindobonenses is also a Creation story attached to rebuilding of those communities destroyed by the debris from the Great Star, we will only refer to the one page where the image is found and comment upon the building scenes.
[1] Wolf, Eric, Sons of the Shaking Earth, page 100.
1. The Vindobonensis Codex
The Codex Vindobinensis is a very basic story about the disaster of the Great Star, and the rebuilding of cities, villages and temples AFTER the event. Not so strange if there had been survivors. The Popol Vuh informed us that there was a group of people who went into the caves and, apparently, sealed up the entrances.
When the star debris rained down, burning star dust that felt like the stings of bees and wasps. those who had not believed the people who had fled to the caves, found themselves in the middle-----not only the burning rains-----but also an earthquake. They ran for the caves, but when then arrived, they found the “caves had shut their faces” against them.
In Volume II, Chapter III-IV of the Florentine Codex, Sahagún explained by saying that star was found in the "cabrillas en el signo del toro." He did NOT say: "in the constellation Taurus," even though Taurus, the constellation was well-known during his lifetime. Since Toro and Taurus say the same thing, no one even thought to question why both names were implied: yet, only Taurus was inferred. Nor did he mention the Pleiades by name.
What are the "cabrillas" other than the Pleiades? There is another definition: the word means "white horses", as "olas en el mar." The part that is downplayed in the Popol Vuh is the flood that killed, at the same time, the "man of mud" and the "wooden manikins." died. To reread the story both in the front as Part II AND in the back as Part Four is to understand that both events happened after the "rains of resin." The burning rain did feel like bee or wasp stings; the PV author gave thatose references to think about. If you had been stung by either, you experienced burning pain from the stingers and could commiserate with the Maya running for the caves.
Sahagún's Chapter III of Book Seven, was named Las Estrellas se Llamas Mastelejos. With a small change from "TE" to "TI." The removal of the "M" became the name: Gemini, a constellation: Astilejos = "the Twins." “M” usually indicates location in several Middle Eastern languages.
Sahagún gave it a different name: Mastelejos, which by a slip of the pen by a scribe could have been writing Masteleros,To shorten the "J" into an "R". can create a new word even with the old Palmer system. A translation as: "Masteleros gavia" o "mayor" would become: the "topmast of a ship." The closest one comes to "mast of a ship" is the constellation Argo in the Southern Hemisphere. Howver, the Northern Cross also is similar to the main mast of a ship.
Another word buried in the text was called Mamahuatzli and was translated as a Perforador [Piercer]. It referred to a stick spun atop another dented stick to create fire. It was defined as "similar to a constellation." More likely it was the Northern Cross.
Fire sticks need four items to work: One, the base with a depression filled with milk-weed or chips; second, the upright stick that is spun; third: a small bow around the top of the stick for spinning action; and fourth: a stone to be held in the hand on top of that stick, so the it does not tear up the palm of the hand.
One can determine that the Twins in the Popol Vuh were involved with a constellation which had the appearance of a "ship's main mast." The Northern Cross (also as Cygnus or the Summer Triangle) fits that definition. But does it? Gemini is on one side of the Milky Way with Deneb is the north star of that Cross.
2. The Seldon Codex
I propose Selden Codex is a bona fide story about the event of the Great Star, erroneously called the "Venus Planet." Not to be outdone, there was also an area in the codex where plants were born (specific for new desert areas). One strange entity was a star with three tails.(SL-19)
As for dynastic rulers mentioned in the Selden Codex as married when there are no marriages nor children with umbilicals connected to humans. There are white balls, at times with [or without] a small circle inside, [drawn or real]. A ball at the end of a cord, with no parent, indicated stars.
Therefore, what is written was not an investigation; it was a novela in the making.
There are a plethora of various gods, their own births connected to A-O year signs. The god/entities managed to create the world as we know it today.
As with any picture story, one can read two different levels using the same words or concepts. Two Reed, Three Dog and the goddess of the Intertwined Headdress are several of the entities that seem to be part of story lines in other codices.
There are more, but here in the Selden which was the tale of the travails of the Great Star before he had earned the privilege to pass to the planet Earth.
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FIg. 01: One Wind and One Death
The two Lords of the Sky: One Wind and One Death is NOT the beginning of the story of Creation in the Selden Codex. One Wind is Motion of all the stars. One Death is the Great Star of Sahagùn. These entities are only coming down from the sky for the first time. As a story line, this codex starting on Lamina One is incomplete.
Any entity must have a beginning; but not always an end. Gods are like that. The Great Star of Sahagún is not a myth to ignore. The Great Star has a birth "marker." He also has a mummy "wrap" to indicate the end of his journey. Since Lamina 17 has his mummy, and his appearance on earth is Lamina 1; we must look elsewhere else for his star birth. It is clear his story was to be completed within 20 pages of the Selden.
He had obligations just as humans. His passage near Earth would occur only after proper ceremonies were completed: a consultation with the goddess of the Twisted Headdress, who became the goddess of the Serpent. [possibly only one time in the original codex]: meeting with Tlaloc, and other gods, including the elders who told the story within those 20 pages.
The end of the codex should be where they wrapped up the star elements and the red-chin lady called 6 Monkey. Her tale is very short. It began in the middle of page 6. She appeared without shoulders or head. there is a footpath that leads to a Nuhu cave where a heart is requested. A battle was fought between a star man called Three Dog and and a dog-helmeted soldier with a stone body split in half. The Nuhu stone was its protector.
As Six Monkey, she is found below with red chin. A staff has a star-eye; the reed shield at the bottom but no day number. Behind the Death Temple, she is born of a star. Her mentor, the old man holds a club with a cutting edge glyphed by a sky dome. It was for her to alter the sky, The pages of the star era is separate from the Great Star Story. Yet, her story ends on page three in the first bundle the old men have collected. The purpose of the red-chin female, Six Monkey, was important enough to have given her a separate bundle.
One page One, the star-eyed entity on the floor of the cave was protected also. A female and a male with his bottom covered by the red paint of his war shirt gave the appearance of a woman. Could it be an androgynous entity sitting on top of the mountain attached to the umbilical cord from the cleft mountain. Since the year is Two House, does the presence of two different reeds [one, in the mountain and the other with the A-O year sign. Does that mean that this year bearer is also Two Reed? [Red Umbilical cords are not the normal color in the codices. Does that mean a covert message?]
The umbilical cord seemed only to show the Ball Court as it was first seen as a new constellation over the top of the mountain. Izapa Stela 22 indicate a turmoil in the sky just as one, in Uxmal, [p. 42] while Stela 67, with the same boat, cloud-water gods, god in the boat indicated that the turmoil had ended.
However, the Maya Popol Vuh, has a neat piece of mythology: the father of the Twins, who was a "skull hung in a tree." If Deneb of the Northern Cross is in the Milky Way [the Cosmic Tree of the World), an investigation of astronomy is necessary. NASA. published a nebula called NGC 7000 reddish, in the shape of a head with an open mouth, found slightly to the northwest of Deneb. (See Fig. 02 above.) Still not sure?
The Mixtec androgynous entity was Tlaltecuhtli, portrayed as a woman in her monuments, also was Coyolxauqui, the Aztec Moon Goddess. Yet in the Mixtec, she is called the Earth Lord, a male entity, the origin of the Mixtec dynasty of Apuala-Tilantongo in Tezacoalco.
The cord is attached to the reed deep into the cleft of the first mountain. A different connected entity was identified by a Ball Court headdress. It was tied to the sky with a twisted [spun] rope. The Ball Court glyph is half blue and half red. This male entity sits on a double star throne.
In Line III above, the red-bottomed male, is a name glyph an empty ball court, [neither red nor black]. The entity with the ball court glyph attached to his head is also Four Eagle and he sits on a blue stone throne not the star throne of the mountain below..
The Lady on the open cave mountain with Four Eagle had a two star throne but when she moved to the upper register, she sat on a dark grey seat. Just the right amount of green color to the original seat would turn both thrones a deep grey. The gray color was meant to change the throne type to an ordinary one. The first attempt was only to paint the two stars gray; the second attempt was to paint the throne seat a darker gray.
The head inside the cave was a sky glyph of a future son Huitzilopochtli. A man 11-Water and a woman 6-Eagle who wears a nuhu stone dress. but the same twisted headdress as in her first job which was to protect the stone nuhu head inside the cave. Was Huitzilopochtli a Nuhu entity? Most assuredly yes, since he was also a blazing sky stone [Meteorite] that fell into Coatlicue's bosom.
If this codex is a post-conquest monastic example of art, then it may also be an excellent example about the way the actual Two Reed date could refer to both gods on the mountain top and enable them to use the day glyphs associated with time elements for, here, the event of the arrival of the Great Star. The year is Reed, Two House. Was a Two attached to the A-O Reed erased or did it infer to the second Reed piercing the mountain top?
Was this a Two Reed event, found in the Zouche-Nuttall Codex, defined as Two Reed by Alfonso Caso? The entity at [N-34] is a woman holding a spindle, but she is not using it to spin cotton.
Underneath the combined colored circles, is a bird with crest of four fingers. It is also found in the Selden on page 11 with a very red face and a bifurcated shell or wing spread on his back. The Spinning Lady wears a blue apron with one star form in its center. On her head is a red and white toothed serpent. She wore two star entities as a crown headdress. Her name glyph below the Two Reed time element is a blue circle within a larger red one encircled by many small "debris-balls."
Her sister goddess in the Selden, on page 11, using the numeration of John Pohl, has a spindle also. but her name, is the Goddess of the Twisted Headdress. with a spindle with name/number glyphs star-eyed Wind. and Nine Motion. As One Motion, he can be found on page One falling from the star fields of heaven as One Motion who as a two pronged headband, mostly without the star knot at the back. He appeared almost 19 times as his mummy with Great Star Sun-like disease marks of the GS at his back are on his face that is on page 18.
Another entity that is fairly constant is the servant who carried the goddess of the twisted headdress on his back. who appeared 12 times. Then his mummy bundle is found on page 20. Tlaloc appeared 9 times after his birth on p. 14. He had no mummy bundle.
Fig. 05 Nuttall N-34
The spindle in the hand of N-34, is the same image as the spindle with a twisted cord in different venues in the Selden [L.1-L.11]. The male appeared to have the same Two Reed date. The picture glyph as the Two Reed entity on N-34. tells of a blue star that began to turn red until it burst out into star fragments.
Two NASA film clips of the universe show a star known as The Toddler Star in the nebula V-1647 Orionis. It is a bright orange spinning globe with both north and south poles as small blue (hot) circles, spewing gases from both ends. Its colors are similar to the iconorgraphy of the Spinning Lady.
It is not a [Growing] Toddler, instead it is a bi-polar jet preparing to explode. (See nasa.goddardspace.gov.)
NASA
Fig. 06: {Popcorn] star from NASA and
SL-9: Maize God is in Seldon
Page 9 at year 6-Rabbit and t Deer
Third row,[ female] to the left
Another NASA star was shown recently. It had the appearance of a ball of popcorn. As if could have been the original red/blue star, expanding to many more gas jets breaking out before the Twins were close enough to receive the debris in the third row to the bottom row of SL-10. This popping star ball was shown as a monkey with a double row of dots as his helmet [bottom row). This walked [as footprints] the Cosmic Tree on an ash covered mountain to the bottom row of the page.
On several other pages, The stones from the sky fell, as the earth first jolted, then later, the stone men produced a tsunami. A stone landed inside the volcano. Both China and the Hawaiian legends tell us that "a great black bird attempted to fill the Pacific Ocean with pebbles."[Melville, Leinani 1969]
Yet, they were as large as those that fell into the Atlantic Ocean and created the "sheer thrust" found in the Mexican Geology from the Puerto Rican Trench, in the Atlantic, through the two sacred mountains to Baja California.
Huitzilopochtli was the star born to fight his sister, Coyolxauhcui [or as the name: Tlaltecuhtli,] and his other star siblings.
Fig. 07: The Moon Disk
The second name of the mother, Tlaltecuhtli, both having been described as being pulled apart in an identical manner on the Moon disk. The disk was discovered in Mexico City in 1968.[3] A Tlaltecuhtli statue was discovered more recently.[5]
The “Scribe” entity was to record the whole event; as The Birth of the Fifth Sun,[4] the Popol Vuh, [6, 7, 8] and the Book of the Chilam Balam of the Chumayel, which confirmed the ”rocking [motion] ẗo and fro” of the earth in Hopi prophecies.[9]
As a ball court surrounded by stars, in the Zouche-Nuttall had a new name suggested by Linda Schele: the "Square-Nose Beastie," who leans out from a date cog filled with burning ash]. It is this SNB who ate the stars of the court on three different times.
The four glyph pages of the Selden Codex and the single figure from the Vindobinenses are actually two different Codices yet, they appear to be illustrating the same creation story.
The question that remains is:
Is it Possible to Change the Maya Calendar and Return it to Its Proper Place as an Earth Calendar?
It was my understanding during the time of the “Remote Past” that began more or less in 1200 BC, long before the pre-Classic period and even the Classic Era of 200 AD. The Post-Classic of 900 AD was interesting. But to receive the information there were “gentiles” in the area of the Remote Past as stated in the conference, only confirmed what I had discovered through a comedy program on a television set in 1977.
I had been housed with the elder Doňa Martinez. She lived in, a small city called Atlixco, south of the volcano, Popocatepetl She had allowed my daughter and I to stay in her home while on a summer Geography program promoted by the University of Texas at Austin.
During those days, black and white television was the norm, long after comedy programs on the radio stations had shut down for lack of patronage. While watching TV one evening with Mrs. Martinez and her daughter-in-law, an old comedy skit about Alexander Graham Bell was the evening fare. It was such an old-style joke, I was curious why the Doňa laughed with such enthusiasm.
In the skit, Mrs. Bell, was sitting by a brand-new, not-yet-functional phone when it rang unexpectedly, Mrs. Bell became flustered, She expressed her surprise that anyone would even know to call on the instrument. The gentleman on the other end explained his position and gave his name as Anthony Badu.
It was then the laughter of Doňa Martinez surprised me. I asked why it was so hilarious; it seemed to be a Charlie Chapman-type joke since modern telephones had been in use for many years. She then explained with another joke regarding Anthony Badu.
The new one was:
When God said “Let there be Light,”
Anthony Badu flipped the switch.
This was no funnier than the first, but it carried a more serious message of subterfuge. It was home-grown humor to remind the natives within their own homes, the Conquistadores who brought a new religion, were not the first visitors to their lands. Their mesoamerican past as I had discovered it to be in 1977, was still alive.
It is at this junction, that I propose that there is a clue in a single word, That word "gentiles" was in Mesoamerica, centuries before Christopher Columbus.
Even later, after Junipero Serra found there were few Gentiles for his proposed missionary skills; he went to California where he found many communities along the coast. With the soldiers provided by the Spanish governors. he proceeded to clean out the Gentile populations around each of the mission churches he "founded."
Such a word is located in a XVIII century manuscript book about Junipero Serra, founder of all the missions in California. He devoted his life to his work and became known as a California Saint.
There was a lot of travel over both oceans and plenty of proof. The migration headed westward and did not stop until it reached Spain. From there, Columbus warned pilgrims travel to the Americas, believed it was a "safe haven," had become dangerous.
How? He told the world that he had discovered the land on October 12, 1492. It was the church 500 miles west of the shrine of Santiago de Compostela where those persecuted shipped across the Atlantic to freedom. The patron saint of that church was La Virgin de la Barca. It was Santiago's boat that turned to stone at the shore. Her feast day was October 12. Columbus was never a convert of Rome. He left more clues before he died.
3. The Calendar Serpents
The Serpent Pages of the Madrid Codex M-12 to M-18, some entities were cut off to the left. The other half is located on the right side of the previous page: the way it was to be read.
Since this calendar begins with One IMIX, it can be dated 1583-4 when Rome decided that
the codices should never be comparable with any Eurasian history, traditional lore, or myth, especially with the Chinese 60-year calendar system.
Then one day, rehashing the Maya calendar, i found a Chinese reference in the Maya, the four corners of the world, with a central fifth, together with the 360 days in the year, Just like the Chinese Calendar of 60 year cycle.
In order to straighten out the story line, the Selden, one has to get the old and the new versions of the Maya Calendars in its correct sequence.
This will prove to be a daunting task. There have been so many changes to the calendar, that by the 1800's, there were so many different changes to the calendar that made no sense whatsoever. The first half of the Madrid Codex mentioned has been datable as Post-1584 for many years, much were younger than the last half.
The reason is IMIX became the first day of the year, This first day-glyph was placed within the month 0 POP by the Church scholars for that year and removed from the end of the Madrid Serpent Calendar.
"IMIX" was taken from July 8th and said to be the very first day of that year. The first month of that year 0 POP---taken from February 26th---became the first time a technical "month" name was used in the Maya calendars.
How the two, six months apart were combined into the first day of the first month is the main reason why the calendar was so confusing to the Obispo [Bishop] of Mexico, Noriega de Servando. His Despedida to his parishioners mentioned how flawed the calendars had become according to Gama who had studied in Rome.
"I see via the gazettes that they are printing the antiquities of Beitia [Veytia]. . . . ‘....although it is a shame Gama says, that the explanation of the Mexican Calendar was erased and it is full of crude mistakes.’ Gama, according to a letter of his that I saw in Rome, had applied to write the history of ancient Mexicans."
The 1955 book where these dates came from is called. "Por la Seňal de Hunab Ku." It is basically a Mayan history book, not connected to the New Age groups, even though it appears to be. The New Age is now prevalent in the country. Contained in the book are historical details, and such missionaries who were important, after the Conquest years.
However, the author appears to use a shred of the cyphering code from medieval world across the sea;. i. e.: The acknowledged dates for First Month and First Day never were in the pages where they were expected to be in the book, so, it was very difficult to search them out even when the dates were hand-written in the margins. The only way to hide solid information is make it difficult to find.
FIrst: One must return to the Selden Codex. It may or may not be a pre-conquest manuscript. Regardless, it has been altered somewhere within the 20 pages. This leads to more erroneous dated information.
As an illustration, in the Selden codex, the "Goddess of the Serpent" [or the "Intertwined Headdress"] appears to have two birth cords; SL-17 and SL-19; each attached to a different year. It is possible that only one of them is correct.
Nevertheless, there seems to be other "errors" to be found in the day name’s and an A-O year or so, besides the two attributed to the goddess. She also acquired the name of Serpent Goddess.
With almost 88 instances in 20 pages, this goddess was respected in the heavens. She has also been remembered in 2007 during the winter Radish Festival at Oaxaca. She was coupled with the Summer Triangle; the Maiz God; and a dog who probably is Three-Dog, the astronomer in the Bodley Codex, and named as the Serpent Goddess.
Yet the multiple births and deaths are an indication of families and dynastic rulers. In spite of that, with so many visual references to this goddess, who often is seated on star cushions, some tinted dark gray, it is very unlikely family members were in the ancient codex. Here is where the first two days of the conference with its techniques made a lot of sense.
The fact that the 26 week per half year (a single HAAB has been altered to read 260 days, and the 52 weeks for a full double HAAB year has been altered to be 52 years. {See the third section on Dates]
Nevertheless, the 260 days is a useable number in Maya since it not only measured the gestation period for a pregnant woman; it counted for a star-horoscope, for good-bad luck of each child born under certain stars.
The date the goddess died is marked on p. 10.and on page 9; We also found that there were two birth dates for the Great Star. A mummy bundle is found on page 20. A mummy bundle for the Great Star is also found on page 10.
As for Tlaloc, he is "born" on page 18 with a strange long skinny red umbilical cord [real or new imput] with other births on pages 10, 14, 15 and 19. Yet, no death mummy is indicated.
That is also the rule given in the first part of the Popol Vuh. The text reads:
“We will give the whole story according to God and Christianity However, the narrators will be hidden.”
Alec Christenson wrote about those “hidden narrators” in his version of the Popol Vuh on Mesoweb.com. Take "cause" and put it into a new story, then take "effect" and put it into a different story. Both stories should connect to each other with the same information as the original combination, but with slightly different names or places. Hence a hidden text in plain sight. In other words, the “Narrators” are the words, not any person except the reader.
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The Trecena of the Serpent Calendar in the front pages of the Madrid is one of those items The count of 20-day months matches only. to a TEN-month count. The eleventh month does not make a good ending. It can neither add up to 365-days. However, it seems to find the final days of the 360-day years.
But at least it does show us show the vertical count of the 1583/84 proposed Trecena which was to be used [after the attempt to add the IMIX column] in the horizontal layout for how the old 360-day year was set into the agriculture cycle, and also for attempted as a conversion to a 365-day year.
One can replace Imix as the 1583 the papal “correction” and return it to its rightful place at the end of the 52 week sequence. IK MANIK, EB, CABAN, then can tend to the agricultural aspect of the Trecena. Three "years" of 20-day months, with only four impossible days per week. Add a day above and below each four-day cycle. and the calendar will give two days of rest for every four days worked. A practical arrangement so the natives could attend their religious ceremonies. Such a schedule is not an unreasonable one for any religious community.
This included effective husbandry of the milpas; one year to farm one plot of land each year in rotation, and one year for the other two to lie fallow and recuperate for the next three year cycle. Obviously, it was impossible to work the calendar with only four days per week. So this version was never considered to be accurate, nor intelligent mathematics of the primitive culture of the Aztec/Maya Calendar scene, therefore, it was ignored.
Again, as a simplistic example for an agricultural sequence; was never considered essential knowledge in the minds of the Conquistadores. It was a gross error, even when it was an excellent way to understand the ancient methods of counting, not days but years. The days of each year in a sequence of three necessary years to use and re-energize three plots of land so a farmer would enjoy a good harvest every year.
The second Calendar in the Borgia Codex, had been proposed as pre- Conquest, It specifically was only accurate for the 260 day sequence of the Trecena. But was it?
In the Borgia, the Maya names were abandoned for the Aztec/Mixtec version: i.e.: HOUSE, RABBIT, REED, and FLINT. The Trecena marched across four double pages. Each set contains thirteen weeks.
Somewhere along the line, even the 13-week intervals were done away by papal decree. The 26-week HAAB became 260-days in the new mathematics. Alterations of the calendar for mesoamericans became even more convoluted within the next century or two. Obispo Noriega Servando, because of such constant changes; commented in his Despedida to his Mexico City parishioners, his own frustrated confusion.
"Mistakes" or codes? A code, how ridiculous! Or, was it ridiculous? In the days before and after the Conquest, monasteries were prisons for those “heretics” who were capable of writing. They were told how to change the texts. Yet, they were able to work around ancient, near-sighted, color-blind eyes with few problems.
The little feet found in several glyph blocks meant very little to the gaolers, even though they pointed up into the upper row of icons. Later professors could not explain such footsteps. It was casually, ignored in modern classes. Emphasis was placed on the 260-days of the eight double page 13-week Trecena count which is difficult enough to understand.
With so little knowledge of Planet Earth, It was after the 52-year calculation, [not for "52-weeks"] reared its ugly head when a correlation of 819 years was “proven” with a click of the computer “mouse.” With the 819 / 16 = 51.11875. Viola, a 52-year cycle, became a reality between our new 365-day Earth cycle and that of Venus which has a regular 8-year cycle. Where did the 16 come from? It is the only number that would be close enough to divide the 819 into [almost] 52 years.
Between the spring-time rising of Venus in the East and its short 8-day vacation behind the sun, it then rises in the western skies to complement Orion's winter sojourn. It could never have jumped over Earth's orbit to attack Mars, as another author, lacking an astronomy background insisted.
That author had traced the blue star all over the world, but mis-read the tryst between Ares and Aphrodite [of the wounded wrist which bled ICHOR.][00] It was the Sun who reported their transgression to Zeus. The other gods–––thinking it hilarious––– fell off their thrones [constellations]. When their stopped laughing so hard, they recovered their seats, except they had returned [figuratively] into their neighbor's place instead.
The Greek story, went to Rome, but not before it included a word in another language. Rome, during the time of the Templars, had already destroyed the Mani in Greece. so the story did not recognize the word ICHOR, a good Turkish word that translates as "hot continuously burning cinders." As Venus, Ichor never made it back to the Star-references of Aphrodite in the Iliad.
In the Borgia Codex, no one bothered to count the top and bottom row of each page. Few bothered to add the number of those figures, to the Trecena area in the middle of the two rows. If they would have attempted the addition, they would find that the Borgia scribes had actually created a count of a 364-day with one icon containing a glyphic foot in the direction of a glyph that would number the days, to the 365 count.
Conclusion
In this paper, I have introduced the whole page of the picture in the Vindobonenses Codex and after seeing its next pages concluded the codex was in fact, a reconstruction of the land after the arrival of the Great Star and its debris.
That means the Vindobonensis should have been the focus of the meeting on July 2nd since it was the third codex to give information about the main sky event.
Even so, the Selden Codex, having been the main focus, was relatively easy to identify as the passage of the Great Star of Sahagún, from its pre-birth stage as a star asking permission of the gods to travel towards earth to its final death mummy. Most the the events shown in the whole of 20 pages, has star temples or star people involved in the interactions within the codex.
One entity, had its own bundle, as if it had been a different part of the Selden {destroyed or lost] which would have made it the first part of the story as a possible creator goddess, with the star event being the second of the series. As the main creator goddess of the Selden, it would have been proper for her to have her own bundle.
The last element presented in this paper is the convoluted mix of the Dates and Numbers. Even though I did not give much information about it; it is one of the most important aspects that must be investigated in these and other manuscripts before any of the codices can be evaluated.
I propose that the erroneous 819 segment of 52 years, together with the “dated associations” with the Venus Planet should be considered as valid deletions to be made since most of it was an over-abundance of calculus statements done with computer manipulations.
It was not with Earth’s orbital measurements or actual historic evidence that there was once a 360-day year [One spin per degree per day] before the event of the Great Star. The evidence, like the appearance of the Great Star, is world-wide. Our whole Sky-Earth Knowledge is very small by comparison
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1 Furst, Jill Leslie, (1978, 104) Codex Vendobonensis Mexicanus I: A Commentary. Albany, New York: Institute for Mexoamerican Studies, State University of New York at Albany, Publication no. I4.
2 Nuttall Codex [Dover Edition] had 5 separate glyphs of Square Nose Beastie inside a cog filled with [inferred: “hot”] ash. Square-nose is, at first, eating up the star ball court surrounded by red/white stars to a final ball court glyph truncated with only small white circles [but still] of the same stars.
3 Beam, (1974) Scientific American
4 Miller, Mary and Taube, Karl (19 , ) A Dictionary of Mesoamerican Maya Gods.
5 Read. Kaye Almere (19 , )
6 Tedlock, Dennis, (1976, ) Popol Vuh.
7 Christenson, Alec, (2002, ) Popol Vuh.
8 Urquidi, D. M. (200 , ) A Ten-Sun Day , Austin Texas. www.lulu.com
9 Roys, (19 , ) The Chronicles of the Chumayel.
10 Looper, Matthew (20 , ) The Lightning Warrior,
11 Lewis, Oscar (1951) Life in a Mexican Village: Tepoztlan Restudied. Urbana: University of Illinois Press.
12 Palou, Francisco, (1966) Relacion Historica de La Vida y Apostólicas Tareas del V. P. Fray Junipero Serra, Readex Microprint Corporation
13 Camp, L. Sprague, (1975) The Ancient Engineers. New York: Ballentine Books. Biringuey Medieval Pyrotechnics.
14 Medieval French Dictionary.
15 Noriega y Guerra, Servando Teresa de Mier (1821) Carta de Despedida a los Mexicanos, Puebla: Imprints de D. Pedro Garmendia
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