4 AHAU 8 KUMK’U
By D, M, Urquidi
04-08-2019
I have never chosen to visualization of any glyph text in depth, but in this case the following information was submittd to the Internet by David Stuart:
“In the correlation I’ve made the “three stone-binding glyph” (see: Quirigua
The “k’alaj may glyph” (see: the Tablet of the Cross, C3) is a reference to the five “nameless k’alaj may days”, to the last five “nameless k’ahlaj tuun days” of the last 260-years before 13.0.0.0.0 4 Ajaw 8 Kumk’u.” (David Stuart, 2011)
The number thirteen is extremely important to any calculation David computed regarding astronomy, His most prominent example is 13.0.0.0.0; 4 AHAU 8 KUMK’U for the beginning of a new era of 260 YEARS?
The Number of DAYS is actually 270 for three seasons of 90 days each. The 260 is probably a medical number based upon a human pregnancy. The Maya use of the 26(0) is 26 weeks or half of 52 weeks in a year. The 260 has been calculated ever since Rome decided the Maya had to be calculated with the European version of a calendar when the First Month of the Year was introduced to Mexico in 1584, as 0 POP.
In 1584, Rome identified 0 POP as the first month of the New (European-type) Mexican Year. inferred in the Madrid Codex but not identified there as a year. [Its date was taken from July 26.] Then, also in the Madrid, in the SERPENT CALENDAR, 1-IMIX was placed as the First Day of the First Week of 52 Weeks which was taken from February 8th. (Castillo-Torre, 1955, 193)
The Maya scribe for the Horizontal Trecena [here called the Serpent Calendar], then placed a very prominent caveat. Immediately after week 46, that began with KIMI [Death], another KIMI was placed after IK in week 47, where MANIK would have gone.
The double caveat of KIMI is a specific warning that the Horizontal Trecena could not mesh with the Vertical version if the IMIX was used as the First day of the year, displayed here:
The Trecena
The Trecena with the Names
of the Year Bearers in Four Dialects.
Four Versions of the "Vertical Trecena"
ig., 01: Vertical Trecena with a One at the beginning
and another One at Thirteen!
Did anyone understand that there was a Vertical AND a Horizontal Trecena? Or that the 01 to 13 is and was never counted with the Day Names?
One to thirteen had its own purpose: that of an agricultural cyclical “loop;” as a control in maintaining a fertile harvest in three different years for milpas. The first mipa was to be planted; the second was to be left dormant; while the third was to be burned in order to plant the corn the following year. In that sequence each milpa could guarantee an good harvest.
Since few archaeologists study farming before going out into the field, few understand why such milpas had to be maintained. The farmers had tio feed their families as they harvested their crops; then they had to make sure that their families could afford what they did not have time to create for themselves.
David Stuart made another reading the dates:
“I disagree with the underlined text in Note II. Using the “three stone-binding glyph” as the “three nameless k’alaj tuun days”, the “k’alaj may glyph” and the “stone-binding glyph” as the “nameless k’ahlaj tuun days” 260 Haab’ equals 93600 days + 1363 “nameless k’alaj tuun days” or 94963 days.
On page 221 of THE ORDER OF DAYS (Stuart 2011) . . . . .
“Another. . . . . is that the three stones of the Stela C text refer to . . . . . a geometric ideal that’s reflected in several different kinds of triadic arrangements and dimensions in Maya cosmology. As we’ve seen, three part divisions of space are common in the Mesoamerican , most obviously in the fundamental division of the worl. . . .; . into sky, earth, and Underworld.“
“I’m reminded also of the basic three part movement perceived in the coursing of celestial bodies across the sky, emerging from the east, running above the earth and noon and setting in the west, what K’ikché Maya of today call “the three sides, the three corners.”
“In other words, we need not link the hearth of Maya Creation mythology to a specific constellation of stars..”
Actually, there is a constellation that can be referred to as the THREE CORNERSTONES OF MAYA MYTHOLOGY: THE NORTHERN CROSS [also called Cygnus; and the SUMMER TRIANGLE.] The LAST NAME is specifically A TRIANGLE. DENEB is the apex star in the Tree of the Beautiful Flower. Deneb is a nebula to the east of Vega another important star in the triangle, His designation is NCG7000. It also has the appearance of a skull with an open mouth. Deneb also is northwest of the star VEGA.
fig:, 02: The Lord of the Underworld,
with the “venus:” glyph of two star forms
There are two stars dropping ot of the upside down ’venus’ glyph of Two Comets, Or two Spear Heads on One Shaft. The source of light will come from the great sun of the headdress of the Lord of the Dead who is sounding the death bells that will announce death to all from the serpentine comets falling from the bells.
The other half of the Milky Way is called the Tree of the Warrior [Orion]. Not a problem since it is on the other side of the world.
“To me, the sense is more general and overarching, clarifying that on the day of Creation, the gods established a three part dimension to the universe, complementing . . . . other numbers,. . . . .reflected in the structures of the cosmos.”
“Returning to the textual description of the episode, just what is meant by the “changing of the image” or “changing of the mask”? . . . . . Perhaps the word k’oj refers to masks, images, or faces that should be equated in some manner with the three sacred stones dedicated on that day by the gods. I suggest this as a possibility because we’ve known that three stone heads or masks along a celestial band comprise an important cosmological symbol for the Classic Maya, most often manifested as small portrait heads attached to “sky-belts” worn by Maya kings as . . . . . for period-ending rituals. The ‘change of masks” . . . . refer to the idea of the cosmos getting a new identity of some type-a makeover of sorts-which in turn became symbolically reflected in the ritual dress of Maya kings, and especially in their cosmic belts
If the Cosmos acquired a new face or “mask,” the thing to do would hv been to look at the myths of a cosmic disturbance; not only at the Maya but also at the rest of Mesoamerica. A good place to start would have been with the Aztec Sun Stone., discovered buried in the Southeast corner of the Zocalo in 1790 during rthe repairs of the Main Plaza.
It is how to read the stone clearly as a Wind/Motion glyph using the Epochs of the Sun as its focal points. The disaster began with the Great Wind of Ehecatl confirmed in the Popol Vuh in that order; nott of the Ocelots, who left the caves when the men searched for food at home.
After the Great Wind came the7 Rain of Fire. which was quenched by the waters of Tlaloc’s wife, Chalchiuhtlicue. [This now relates to a wife who cools the ardor of a man.] After her flood, the caves were unsealed. The sun was still too bright to be out in the daylight, so the men would walk to their milpas in the cool of the evening to try to find their homes. When a man was alone, the hungry ocelots would attack. It was necessary for the men to travel in groups thereafter.
As for when the “sky changed its face;” it was after the stone from the sky fell into the Caribbean Sea that the skies had been changed because the waters of the flood burst over the mountains. This had been an excellent reason to seal up the caves.
”On page 216-219 of THE ORDER OF DAYS (Stuart 2011) . . . read:
“a. This 4 Ahau 8 Kumk’u date is explained . . . . in the inscription of a tall monument erected in . . . Quiriguá, Guatemala, known to archaeologists as Stela C.”
“b. The left side begins with an Initial Series date, a Long Count, written as 13.0.0.0.0 4 Ahau 8 Kumk’u.
Even though there were NO month names until 1584, when Rome insisted that the Maya had to have months that were named properly”.
“A record of the events . . . . .(see page 218). In the first we find a small X-like element, which we know from Maya syntax represents the core or “root” of a verb. There is some evidence, not completely secure as yet, that this X-sign reads jel , a word in Maya languages. . . . . . meaning “to switch” or “to change-over”.
‘What changed? . . . . . . . that the Quiriguá glyph is a shortened form of the word koj ba, perhaps pronounced and spelled sometimes as k’o-ba.
“The best reading of this word, I believe, is based on the root k’oj, meaning “image, mask.” In Yucatec Mayan, the equivalent of k’ohbäil, “image, form, portrait, “ and in Ch’ol Mayan the equivalent is k’ohbäjil, with a somewhat related meaning of “head, face.” Both of these are in turn related to the widespread Mayan word k’oj, meaning “mask.” The idea . . . . . . . . . .centers on the key notion that one’s head or face is what conveys one’s image and identity. The larger glyphic phrase therefore may. . . .mean something like this:
“jehlaj k’oj baah, the face-image changed
“Rather enigmatic. . . . . . Next comes a glyph with the number three, but it’s not a date. It’s another sentence that reads:
“ux k’ahlaj tuun
Thrice are bound(?) the stones”
“This refers to an important ceremony of stone dedication,. . . . . during a period ending, when the.three . . . . . bound together as a mark of its competition. Here, three stones were similarly set together in primordial time.”
“QUIRIGUÁ Stela C (left side; the events)
1. jehlaj k'o'b' The hearth was changed
2. k'ahlaj ux tuun three stones were tied.
Of course, this would infer the Milky Way made its first appearance in the sky. and the Northern Cross (Cygnus) was clearly identifiable as the Summer Triangle.,
‘9. i uhtiiy k'al tuun naah itzam[naa]j:
. . . . .. the Naah Itzamnaaj stone binding.
“10. ha' tz'am tuun: {or] . . . . the Water Throne Stone
“Remark: according to me the Naah Itzamnaaj stone binding refer. . . . . to the third “nameless k’ahlaj tuun day”. It also refers to the connection between [from] the upperworld [to] and the underworld.
Obviously, when the stones fell from the sky [upper world] into the Caribbean Sea. [Lower world]
“After these three “nameless k’ahlaj tuun days”, “the birth [in this case], the (re-)creation of the Maya calendar . . . .”
This also follows the Popol Vuh, and the Aztec Sun Stone.
The inference here is that the 260 days became the official count of the extra days instead of the correct 270-days for three seasons: Spring, Summer, and Autumn. Was it inferring that the caves remained closed for that length of time? Or in that a baby was born when the caves had been unsealed?
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