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Xiu are not Mande or taught Maya to write
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[QUOTE]Originally posted by Quetzalcoatl: [QB] [QUOTE]Originally posted by Clyde Winters: [qb] [IMG]https://www.idmarch.org/img/d2d9cab1e459604b600a8208d1ba6247.jpg[/IMG] You mention the San Bartolo inscriptions, you are right they are related to the earliest forms of Mayan writing. They were written by the Black Mayans who lived in Guatemala. The San Bartolo, Guatemala murals are very beautiful they were discovered by William Saturno of the University of New Hampshire. [IMG]http://i.ytimg.com/vi/jwJ4QKygtoI/0.jpg[/IMG] [b]Stone head From San Bartolo[/b] [IMG]http://1.bp.blogspot.com/_dH3ZETZ8ZlM/SuEKp1iSKhI/AAAAAAAAAWY/eut5jlrrdyA/s400/20953248.jpg[/IMG] These murals were found in an unexcavated pyramid. Entering a looter’s trench Dr. Saturno dug into the pyramid and discovered the murals. Much of the mural was destroyed when the Maya built another pyramid over the original structure. [b]King Kali [/b] [IMG]http://olmec98.net/Sanbartolo3.jpg[/IMG] The San Bartolo pyramid has two murals. One of the murals is of a procession of people on a boat . The other mural is of King Tali, sitting on his pyramid. On the boat there are a number of figures. Moving from right to left we see four standing figures nearest the end of the boat. These figures are carrying bundles raised above their heads. [IMG]http://olmec98.net/image007.gif[/IMG] In front of these figures we see several symbols. These symbols provide context to the procession. There are a number of female figures on the boat. The woman near the Corn God has writing symbols on their faces. The kneeling figure holding the vase on the far left side toward the end has the words gyo ti “righteous cult specialist” on her cheek. The standing female figure in front of the last three symbols placed in front of the person carrying gifts has the words ti i “she is righteous [/qb][/QUOTE]Irrelevant spam to distract from you faulty Mande etymology: (Delafosse 1929: 175) says that to pluralize add /u/ to a noun ending in a [b]nasal vowel and to certain pronouns. [si] is not a nasal vowel[/b]. Further on page 176-177 “Generally it is not necessary to use the plural suffix, unless it is needed to clarify the phrase. And [b]one never uses it when it deals with a name or word that explicitly indicate that it concerns several people or things. One omits the suffix when it follows words that convey a collective meaning [/b].—example of not use “the Europeans do not eat dog meat”. [b]Si[/b] as a people is a collective meaning. The following from Delafosse 1929 are the words for “black” p. 546 negro (fara-fi;moro-fi 548 black (adj,) fi-ni 548 black (color) fi; fi-ma 467 family si(high); si(high)-ya Delafosse 1935 lists meanings of [b]si[/b] they are NOT “black, “family” “race” or “descendant” ] p. 648 si (v intran)— passer la nuit (v trans)- make passer la nuit p. 650 si(high)-- (B&D) Sye(high) p. 653 Si (high) – adverbe superlatif de “noir” (fi-nsi(high)—“tout a fait noir”) si (low) and si —breast, udder p. 654 si (low) and se (low) (noun “straight line”; v. intran—“go straight; v trans- guide straight) Meanings of [b]si[/b] in Brauner (1974) follow Si (1)—- kind, type, race (n) Si (2)-- to grind (v) Si (3)-- to sleep, to spend the night Bird, Charles and Kante Mamadou. 1977. list the following: p. 29 Si (n) hair Si (low) (v)--- age, life Si (low) (v)-- to pass. Spend the night p. 41 black---- fi(low)n (adj) p. 51 family--- denbaya (n) [b]Bottom line[/b] On the one hand we have the consensus view of Mesoamerican scholars and contemporaneous archaeological, historical, anthropological, architectural and linguistical evidence. On the other, claims the 1000 years separating Maya writing and Post-Classic Yucatan can be ignored. Claims based on misleading readings of sources and false Mande linguistics. [/QB][/QUOTE]
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