The Art of The Living Sky
Edmond Wollmann
Please go here for graphics.
http://astroconsulting.com/FAQs/mesoamerican_astrology.htm
Edmond H. Wollmann
San Diego State University
Spring Semester, May 13, 2001
The Maya and Aztec cultures have been dramatized in many ways, some
unrealistically. But their astrological and numeric systems have been
difficult to decipher, and still are not clearly understood. What is
coming to light, is the fact that their astrological world was profound
and their culture revolved around divination and prediction. Not unlike
other near and far east cultures, the development of this astrological
and numerical system of divination was meant to allow messages from the
divine to speak to the people and guide them in their lives. Explored is
the latest evidence of the workings not only of the numeric and
astrological systems, but the profound metaphysical orientation of these
cultures that were isolated from the influence of either Greek or Roman
cosmology.
The Maya believed that stars and constellations, the planets and the
moon, were living beings who interacted with the cycles, natural and
social, of the Middleworld or physical world (Sacred Space, Holy Time
and The Maya World, page 76). (1) In the west, the Babylonians are
responsible for pagan astrology as the result of the same skywatching
and beliefs. How is it that cultures separated by vast oceans evolved
similar astrological foundations for civilized societies? To most of the
Mesoamerican ancient cultures the world of the stars and heavens were as
alive as the world of humankind who inhabited the Middleworld. For these
ancient cultures, the act of observing the sky and stars was not for
data collecting as a science, but a source of insight and understanding
about Xibalba (2) and its workings and powers. As research continues,
the evidence for astrological significance only increases. The discovery
of emphemerides for Mars and its retrograde periods (3) along with
Venus, constellations such as the Pleiades and Orion, astronomical
orientation of pyramidal structures and temples, are all in evidence
archaeologically from northern Mexico to Guatemala. From the art of
Teotihuacan to the Aztecs, the sky patterns reflected the actions and
interactions of gods, spirits, and ancestors with the physical beings of
the Middleworld. The other-world Gods were made manifest in the Kings
and shaman, and reflected in the Middleworld of animals and man. These
understandings and beliefs were not applied to only Kings or the elite,
but the populace of Mesoamerica as well, who believed they must adjust
their living to those patterns or suffer the consequences of being out
of harmony with the heavens.
The sky is the most constant aspect of nature with regard to human
periodicity. Because of the slow movement of the heavens and
precessions, the Maya, like many other ancient skywatchers, (4) relied
on it for predictability and cyclic prediction. All Mesoamerican peoples
shared the calendric and astronomical information of the heavens as a
critical part of their sculpture, art and architecture. But like the
Babylonians, there were no "astronomers" there were only astrologers,
and information about the sky was critical for astrological, not
astronomical reasons.
"....Avendano's statement correctly implies that the content of Mayan
books is almost completely mathematical and astronomical; that is, they
are calendars and almanacs designed to reach future dates. To what ends?
The glyphs between the numbers give the answer: "Woe to the turtle
(drought?); woe to the warrior and pregnant female; his sacrifice, his
divine punishment is set; evil excessive sun; the misery of the maize
seed." Unlike modern astronomical and calendrical science, the ends of
such date reaching were purely astrological and, as Landa implies,
confined to a very specialized literate class. So, the Maya intrigue us
because we perceive in their remains familiar aspects of our own
culture-advanced writing, numeracy, and a scientific method of
predicting natural events-one reason we persist in labeling that phase
of the Maya culture that produced the codices "the Classical Period"
(approximately A.D. 200-900). When we discover that these books contain
calculations that reach into the millions, dates protracted backward
toward a mythical creation era that happened 3 millennia before they
were written down, and when our studies uncover Mayan predictions of the
first pre-dawn appearance of the planet Venus or a total eclipse, each
accurate to the day a century in advance, all without benefit of any
astronomical technology and all directed towards metaphysical ends, our
fascination becomes awe."(5)
It was this sacred time shown by the heavens that keeps the Mesoamerican
world running and on course. In the Olmec pre-classic cultures, the
foundations of the astrological premise were laid down. The Mesoamerican
perspective of, and preoccupation with, the Cardinal points (6) is
because, the equinoctial points of the sun's passage, mark the movement
of the celestial world and therefore, the Middleworld. Man in the
Middleworld then occupies the center from which divination occurs. The
number 5 and symbolism drawn to depict this concept is found in the
symbol called the quincunx at Teotihuacan along with abstracted star
disks. Venus and the Sun and their relationship are seen at almost every
site, and at Copan, the planets are conveyed to be the ancestors of the
people themselves. Alignment of the cities and structures then becomes
extremely important for the health (7) of each city. The Quetzal bird
embodies this Sun/Venus archetype. At Monte Alban, the celestial bird
symbolizes the embodiment of the sun. The world tree defines the Milky
way and the ecliptic, and/or axis mundi that then defines the
north-south axis of the Middleworld. These directions are the directions
the gods guide the shamans through as they enter and exit the other
worlds. This world was symbolized in the Olmec world by the
Supernaturals; the Gods who guide the sun on its journey through the
underworld and back.
Everything revolves around the axis mundi, where the world tree acts as
the center where the sky can be interpreted. This orientation can be
seen in the construction and orientation of the complexes at La Venta
where the earliest pyramidal evidence is found. It is again reflected on
the inscriptions on the body of the Las Limas figurine. (above) These
Supernaturals or Gods are represented in the Were-Jaguar, the
Dragon-snake, Fish-like Underworld Gods and Stripe-eyed God. Hence, time
and space are not just places or events, but sacred points with
archetypal references, that define where we are within the sacred
cosmological picture, and allowed these cultures to divine where they
must go in the future. The Shaman was the King and the King was the
embodiment of these sacred unfolding times and places.
In the Mayan culture the Cardinal points are also assigned colors,
basically the primary colors (see figure 2.1); east is lakin red is
chac, the east, which is the primary direction because this is where the
sun rises, white is zac in the tree of the north which is xaman, yellow
is nohol kan in the tree of the south, and west is black as chilkin ek .
Because the sky moves from east to west, sacred writings and
delineations of astrological indices were called the "red and black."
The Middleworld human in the center (the quincunx) then divines the
world by his position in it as the Shaman reads the messages from the
other-worlds (8) and ancestors. This is then developed in the Mayan
world with a complex calendric system of divination.
The Mesoamerican contribution to the high civilization of the world was
their creation of the calendrical systems and sophisticated writing as a
direct result of this need to be in harmony with the celestial
cycles.(9) There were two such methods of recording time: The 260-day
calendar, and the 365-day calendar that evolved at the beginning of the
late formative period when the Zapotecs flourished at Monte Alban,
Oaxaca. Because the Mesoamericans counted toes and fingers, their
numerical system is based on 20 instead of 10. But do these systems both
numeric and astrological belong to the Mesoamerican cultures as a unique
innovation in reality? The Babylonians were said to have ancestry in the
Sumerians, who came from the east.
The Chinese astrologers of the Han Dynasty had a complex system of
divination that uses the exact same basic parameters for not only
calculation of eclipses but for descriptions of Gods and the
organization of the heavens. (10):
The possibility of some trans-Pacific influence on Mesoamerican cultures
cannot, however, be so easily dismissed. Its most consistent proponent
has been David Kelley of the University of Calgary, who has long pointed
out that within the twenty named days of the 260-day calendar so
fundamental to Mesoamericans (see below) is a sequence of animals that
can be matched in similar sequence within the lunar zodiacs of many East
and Southeast-Asian civilizations. To Kelley, this resemblance is far
too close to be merely coincidental. Furthermore, Asian and Mesoamerican
cosmological systems, which emphasize a quadripartite universe of four
cardinal points associated with specific colors, plants, animals, and
even gods, are amazingly similar. Both Asian and Mesoamerican religions
see a rabbit on the face of the full moon (whereas we see a "Man in the
Moon"), and they also associate this luminary with a woman weaving at a
loom..... Even more extraordinary, as the historian of science the late
Joseph Needham reminded us, Chinese astronomers of the Han Dynasty as
well as the ancient Maya used exactly the same complex calculations to
give warning about the likelihood of lunar and solar eclipses.(11)
The 260-day cycle calendar is the oldest and most important ritual
calendar in Mesoamerica. Its use can be traced as far back as the 6th
Century B.C. when the Zapotecs began to chart public achievements. But
the origins are still not known for sure. Speculation about it being
relatively close to the period of human gestation have been used to
explain the period and number. This makes sense as that is the period of
emergence from gestation into the Middleworld-- But to an astrologer,
260-270 is the degree range of a square between positions or the final
quadrature of the Cardinal points by longitude of the Sun's movement
from the East. In other words, it equates to the Winter Solstice in
December that relates to (in tropical western astrology) the sun's
entrance into Capricorn; the peak of immersion into, or manifestation
of, the physical world in Pagan astrological terms--when the sun begins
to return to its zenith in the sky that it will complete in June at the
Summer Solstice. (12) Because of the Sun's importance in Mayan
cosmology, this is no minor movement or measurement. At the late
formative site at Cerros in Belize the blending of Venus and the solar
cult are depicted with the Sun and Venus paired as both the morning and
evening star, as a personification of the axis-mundi. Kin or sun symbols
are found on the cheeks of the masks of supernatural faces at the site.
The references are used in conjunction with the Jaguar--meaning the "sun
at night" or in astrological terms, the sun in the underworld or before
its rise in latitude that occurs on the winter Solstice, its rise from
the Nadir or underworld. The parallels to Babylonian astrology in this
sense are profound.
Both the winter and summer solstice sunrise and sunset positions are
called xolkat b'e, "change of path or road." This term, unlike our own
Latin-derived term, solstice or "sun stand," stresses the back-and-forth
movement of the sun. The most important change of road is the winter
solstice, raqan q'ij or "sun's height," which annually marks the end of
the high-altitude corn harvest in December (B. Tedlock 1985). At the
latitude of Momostenango (15 degrees 04' 38" north of the equator), the
zenith passages of the sun occur on 1 or 2 May during the sun's
northward movement, and on 11 or 12 August during its southward return.
The sunrise and sunset positions on both zenith passages are referred to
as jalb'al, "place of change," indicating the location of a change in
the nature of the sun's path, rather than a change of paths.(13)
As in other skywatching cultures, the Sun's change is of paramount
importance and is why the Cardinal points are revered as they are in the
Mesoamerican cultures as the quincunx. At Palenque the sarcophagus of
Pacal (which translates as "shield") and the Temple of Inscriptions is
probably the most powerful astrological art of Mesoamerica. Not only
does the temple have nine levels of the gods of the underworld (planets)
but the celestial bird of the heavens sits above the world tree and the
symbols for the planets surround the outer edges of the relief. As he
descends into the jaws of the Underworld the Temple of Inscriptions
becomes a funerary monument with the same function as the Egyptian
pyramids, complete with astrological iconography and celestial
references.
Immortalized within funerary pyramids, Maya kings were worshipped after
death, great ancestors united with deities and visible in the
constellations of the night sky. The Temple of the Inscriptions rises in
nine distinct levels. At the time of the Conquest the underworld was
perceived by both Aztecs and Mayas to have nine layers and Pacal's
funerary monument evidently conforms to the same idea of the afterlife,
with the lord's tomb placed at the nadir (14) of the pyramid. Likewise,
at the Conquest, Mesoamericans believed the heavens to have thirteen
levels, a vision of the universe reflected in the stratified Maya world
of Pacal, for thirteen distinct corbels connect the tomb to the upper
galleries. Later lords anchored themselves to Pacal's apotheosis, with
burials in smaller funerary pyramids to the west, where Mexican
archaeologists uncovered a significant tomb in 1994.(15)
The Mesoamerican cultures' isolation from the Greek and Roman influence
gives us a more distilled perspective of what the world would may have
looked more like without them. The fact that these cultures did not use
the wheel for working or practical purposes (16), nor used metal
implements, instead shaping obsidian glass knives, may simply be an
indication that the rituals remained focused on the other-world spirit
and divining a more metaphysical intent to existence rather than any
indication of intellectual achievements. The achievements not only in
architecture at the palace at Palenque, but the calendric and astronomic
accuracy is evidence enough of intellectual efficacy.
The world view of astrological perspectives in Mesoamerican development
seem no less --and perhaps more so--advanced than any system on earth.
More curious is the fact that it so closely resembles all of them.
Perhaps the most profound knowledge that will come from these
"untainted" cultures, will be of a psychological and philosophical
nature rather than of either architectural or materialistic
evolution--that we have seen with the influence of Greece. Perhaps the
level of transformation achieved, is the true purpose for living.
Leaving the physical world without remorse or regret is the real
triumph, and clinging to it in materialistic fashion, giving power only
to the "Middleworld" is true failure. Perhaps.
Nezahualcoyotl, the poet-king of Texcoco writes:
I, Nezahualcoyotl, ask this:
Is it true one really lives on the earth?
Not forever on earth, only a little while here.
Though it be jade it falls apart, though it be gold it wears away,
Not forever on earth, only a little while here.
To another poet, Tochihuitzin Coyolchiuhqui, life itself is an illusion:
Thus spoke Tochihuitzin, thus spoke Coyolchiuhqui:
We only rise from sleep, we only come to dream,
it is not true, it is not true, that we come on earth to live.
As an herb in springtime, so is our nature.
Our hearts give birth, make sprout, the flowers of our flesh.
Some open their corollas, then they become dry.
Thus spoke Tochihuitzin, thus spoke Coyolchiuhqui.
Yet finally Nezahualcoyotl came to the realization that 'flowers, songs'
never perish, and it is only through them that the truly wise man will
approach the ultimate reality, the dual creator divinity in whom all
things are contained, the Giver of Life. As an artist paints a book, so
he has painted us with flowers and songs:
With flowers You paint, O Giver of life!
With songs You give color, with songs
You shade those who will live on the earth.
Later You will destroy eagles and jaguars:
we live only in Your painting
here, on the earth.
With black ink You will blot out
all that was friendship,
brotherhood, nobility.
You give shading
to those who will live on the earth.
We live only in Your book of paintings,
here on the earth.(17)
Footnotes
1) To the Maya, there were three main worlds or realms, the upper world
or sky gods, the Middleworld (the physical world) and the underworld
(the nadir or dark depths of the spirit world).
2) Xibalba is the word for the realm of the dead.
3) Lecture on March 19, 2001, SDSU.
4) The similarity between the Astrology of the Skywatching Babylonians
with their focus on the Venus cycle is amazingly similar to the Maya.
5) Aveni, The Sky in Mayan Literature, Introduction: Making Time.
6) Evidence that this was the case in Northern Native American tribes is
accruing as well.
7) In the Mesoamerican worldview spiritual health, or alignment with the
other-world is the most important consideration of "health."
8) Through rituals such as bloodletting to evoke the vision serpent who
would bring messages from the ancestors and those in the lineage.
9) Miller, Mary Ellen, The Art of Mesoamerica, chapter 3, The Late
Formative, page 38.
10) Although there is little evidence at this point, there is a striking
focus on the number 9 in Mayan construction of pyramids such as
Palenque, that are supposed to represent levels. In modern astrology
evolving from the Babylonians, there are 9 planets used to describe the
levels of consciousness based on their orbital distance from the sun.
11) The Maya, Michael Coe, The Rise of The Maya Civilization, page 57.
12) Which is the pagan reason for celebration in European parts of the
world, and eventually celebration of the "Christmas" season when the
Christians usurped pagan rituals into their religion.
13) Aveni, The Sky in Mayan Literature, Celestial Lights, The Road of
Light, page 27.
14) In western astrology, the Nadir is known as the innermost point or
most spiritual aspect and connection the chart or horoscope has for
connections to the underworld or unconscious.
15) Mary Ellen Miller, The Art of Mesoamerica, page 128.
16) The wheel has been found on toys at Veracruz during the classic
period.
17) The Aztecs in 1519, Mexico, Michael Coe, page 194.
References
Aveni, Anthony F. (1992). The Sky in Mayan Literature. New York: Oxford
University Press.
Aveni, Anthony F. (1980). Skywatchers of Ancient Mexico. Austin Texas:
University of Texas Press.
Coe, Michael D. (1992). Breaking The Maya Code. New York: Thames &
Hudson Inc..
Coe, Michael D. (1999). The Maya. Sixth edition. New York: Thames &
Hudson Inc..
Coe, Michael D. (1994). Mexico, From The Olmecs to The Aztecs. Fourth
edition.
New York: Thames & Hudson Inc..
Hoskin, Michael. (1999). The Cambridge Concise History of Astronomy.
United Kingdom: Cambridge University Press.
Lemonick, Michael D. (1993). Time Magazine, Secrets of The Maya. New
York: Time & Life Building, Rockefeller Center.
Lindsay, Jack. (1971) The Origins of Astrology. London: Frederick Muller
Ltd.
Miller, Mary Ellen. (1996). The Art of Mesoamerica. Revised edition.
London: Thames & Hudson Ltd.
Morley, Sylvanus G. (1983) The Ancient Maya. Fourth Edition. California:
Stanford University Press.
Images
Valdes, The Ancient Americas, Art from Sacred Landscapes.
Schele and Freidel, A Forest of Kings, "Sacred Space, Holy Tome, and The
Maya World."
--
Edmond H. Wollmann P.M.A.F.A.
© 2002 Altair Publications, SAN 299-5603
Astrological Consulting http://www.astroconsulting.com/
Artworks http://www.e-wollmann.com/
http://www.astroconsulting.com/FAQs/
Day Brown
>
> On Wed, 30 Jan 2002 05:27:44 GMT, in article
> <3C5784...@astroconsulting.com>, Edmond Wollmann> Another round of SPAM from the fraud snipped.
>
> Shutup, pantyhead.
There is an interesting missing link that is beginning
to emerge. The 'Kennebic' man is a clue. He is not what
we think of as 'Native American', but in fact, looks
more like Ainu. And what is this non-Asiatic race doing
on Hokkaido?
It is pretty well documented that they worshiped the
'great cave bear', and one of their rituals involved
crossing the femurs and placing the other ends in the
eye sockets of the skull. That exact same configuration
was found as part of a ritual assembly found in a
Cro-Magnon cave in Europe, along with other clues to a
'great cave bear' cult.... 25,000 years ago.
And long before the Han, back in the Shang (the first)
dynasty, we find that they hired a strange race of men
from what is now the Taklamakhan, and known as the
'Ma-ag' to be court astrologers and magicians. Chinese
myth has it that the 'wise men' came from the West.
Babylonian myth has it that the 'wise men' came from the
East, the 'Magi'. from which we get 'magician'.
Moreover, natural mummies have been found in what is now
NW China that are not Chinese, but are Caucasian. DNA
shows that the woolens they wore were from Caucasian
breeds, and the weave was done in twill, and woven in
a plaid, which when reconstructed with new vegetable
dyes shows it to be classic 'Tartan'. See EW Barber,
'The Mummies of Urumchi'.
At the end of the last Ice Age, the Taklamakhan was
not desert by fertile grassland, and the small salt
lake there now was then freshwater the size of Lake
Superior. Plate tectonics raised the Himalyas and
cut off some of the rain, most of the remaining
glaciers melted, and the weather patterns changed,
all of which turned Central Asia into desert.
Satellite imagry reveals much of the Silk Road, but
as RG Wasson suggested in 'Persephone's Quest' there
was another North/South route. Two temples have been
found along that route near Gonor and Togoluk, that
have stood there, without vandalism and grafitti for
4000 years. Recent reports also suggest they found a
city in Turkmenistan that dates from the Pyramids.
And then, just a few weeks ago, a southern terminus
was found, a city submerged in the Bay of Camay that
is 9000 years old, built before the ice caps melted
and the sea level rose.
I take no stand on the issue of astrology, but clearly
'there is more in Heaven and Earth than is dreamt in
thy philosophy Horatio.'
The oldest calendar seems to be a platter with four
lines of text found near Gradnesnica W. Bulgaria, a
Vinca piece of altarware 7000 years old. See Marija
Gimbutas, The Goddesses and Gods of Old Europe, p87
Emperor 'SMG 40' Norton III
>The Art of the Living Sky: The Mesoamerican Other-Worldview
>Please go here for graphics.
>http://astroconsulting.com/FAQs/mesoamerican_astrology.htm
>Edmond H. Wollmann
>San Diego State University
>Spring Semester, May 13, 2001
A paper. That you turned in.
>The Chinese astrologers of the Han Dynasty had a complex system of
>divination that uses the exact same basic parameters for not only
>calculation of eclipses but for descriptions of Gods and the
>organization of the heavens. (10):
>
>The possibility of some trans-Pacific influence on Mesoamerican cultures
>cannot, however, be so easily dismissed. Its most consistent proponent
>has been David Kelley of the University of Calgary, who has long pointed
>out that within the twenty named days of the 260-day calendar so
>fundamental to Mesoamericans (see below) is a sequence of animals that
>can be matched in similar sequence within the lunar zodiacs of many East
>and Southeast-Asian civilizations. To Kelley, this resemblance is far
>too close to be merely coincidental. Furthermore, Asian and Mesoamerican
>cosmological systems, which emphasize a quadripartite universe of four
>cardinal points associated with specific colors, plants, animals, and
>even gods, are amazingly similar. Both Asian and Mesoamerican religions
>see a rabbit on the face of the full moon (whereas we see a "Man in the
>Moon"), and they also associate this luminary with a woman weaving at a
>loom..... Even more extraordinary, as the historian of science the late
>Joseph Needham reminded us, Chinese astronomers of the Han Dynasty as
>well as the ancient Maya used exactly the same complex calculations to
>give warning about the likelihood of lunar and solar eclipses.(11)
It's good you cited (11) as
11) The Maya, Michael Coe, The Rise of The Maya Civilization, page 57.
there because it's taken straight out of
"In fact, Michael Coe goes further in explicitly discussing the still
controversial issue of transoceanic contact with the Old World (The Maya, op.
cit., pp.45-46):
The possibility of some trans-Pacific influence on Mesoamerican cultures
cannot, however, be so easily dismissed. Its most consistent proponent has
been Professor David Kelley of the University of Calgary, who has long pointed
out that within the twenty named days of the 260-day calendar so fundamental
to Mesoamericans ... is a sequence of animals that can be matched in similar
sequence to the lunar zodiacs of many East and Southeast-Asian civilizations.
To Kelly, this resemblance is far too close to be merely coincidental.
Furthermore, Asian and Mesoamerican cosmological systems, which emphasize a
quadripartite universe of four cardinal points associated with specific
colors, plants, animals, and even gods, are amazingly similar. Both Asian and
Mesoamerican religions see a rabbit on the face of the full moon (whereas we
see a "Man in the Moon"), and they also associate this luminary with a woman
weaving at a loom.
Even more extraordinary, as the historian of science Dr. Joseph Needham
reminds us, Chinese astronomers of the Han Dynasty as well as the ancient Maya
used exactly the same complex calculations to give warning about the
likelihood of lunar and solar eclipses. These data would suggest that there
was direct contact across the Pacific. As oriental seafaring was always on a
far higher plane than anything known in the prehispanic New World, it is
possible that Asian intellectuals may have established some sort of contact
with their Mesoamerican counterparts by the end of the Preclassic."
which is here:
http://www.jefflindsay.com/LDSFAQ/smithsonian.shtml
Hrmm. So essentially, all I really have to do, is to take your
references, go to the appropriate page and find the particular point where you
lifted it straight out, and do that all the way down the paper, eh?
ash
['Gee, fucknuts.']
--
"I feel like a fugitive from th' law of averages."
*****************************************************************
Riven against a Black Sun twosixone ...that which we are, we are.
ootdontspatteredwemandanabundanceofthreatsandsecretlawsuitsgiveme
myRepublicbackyoulyingthievingbastardssuemenowbabyalltheyllreally
dointheendisturnthecountryintoonebigconcentrationcampgetoffmywave
Emperor 'Nashorn' Norton III
[...]
>> which is here:
>> http://www.jefflindsay.com/LDSFAQ/smithsonian.shtml
>> Hrmm. So essentially, all I really have to do, is to take your
>> references, go to the appropriate page and find the particular point where
>> you lifted it straight out, and do that all the way down the paper, eh?
>consecutively, they didn't originate with him.
Indeed! That's what I said!
>> ash
>> ['Gee, fucknuts.']
>He's supposed to either paraphrase the material, or, if he is going to QUOTE
>IT DIRECTLY, *enclose* it in quotes.
Yeah, but if he did that, he'd have o enclose the entire paper in
quotes and he'd get an F for failing to tunr in a paper written by him.
>Some fuckin' "academician" he is.
>References aren't enough, Eddie! Properly attribute the quotes, you fucking
>plagiarist!
We should go through and put together a web page of stuff written
entirely by Ed.
It wouldn't be real long or anything, maybe a page or two.
ash
['Uf da.']
sarah
> Edmo's a Geek <ifyour...@edswebsitethenhesa.fag> spooged...
> [...]
> >> which is here:
> >> http://www.jefflindsay.com/LDSFAQ/smithsonian.shtml
> >> Hrmm. So essentially, all I really have to do, is to take your
> >> references, go to the appropriate page and find the particular point where
> >> you lifted it straight out, and do that all the way down the paper, eh?
> >Well, you can be reasonably sure that if one or more sentences make sense
> >consecutively, they didn't originate with him.
>
> Indeed! That's what I said!
>
> >> ash
> >> ['Gee, fucknuts.']
> >He's supposed to either paraphrase the material, or, if he is going to QUOTE
> >IT DIRECTLY, *enclose* it in quotes.
>
> Yeah, but if he did that, he'd have o enclose the entire paper in
> quotes and he'd get an F for failing to tunr in a paper written by him.
>
> >Some fuckin' "academician" he is.
> >References aren't enough, Eddie! Properly attribute the quotes, you fucking
> >plagiarist!
>
> We should go through and put together a web page of stuff written
> entirely by Ed.
> It wouldn't be real long or anything, maybe a page or two.
>
> ash
> ['Uf da.']
Take this crap somewhere else.
Complaints sent to your provider for excessive and irrelevant cross-posting.
Spamster
sarah wrote:
Oooo, another netkop!
Cujo
news:a01cf0c5.02013...@posting.google.com:
Kewl! Send some to mine, he's bored. Please help, it's the end of the
month and I gotta make my quota.
TIA!
--
Then I will send complaints, update pages, and file lawsuits until the
abuse
ceases or until you start getting balls and posting under your real
identity,
which ever miracle comes first--very simple people--take your pick.
- Wollmann ridicules Flagship1's cowardice and becomes an expert on
growing nads.
Cujo - The Official Overseer of Kooks and Trolls in
alt.paranormal, alt.astrology and alt.astrology.metapsych
http://www.petitmorte.net/cujo/cujcert.jpg
Fanatic Legion # 555-PLNTY Rank: Colonel
Motto: "ABUNDANCE!" Title: Czar of Intelligenceligence
Emperor 'Valentine A13' Norton III
>Take this crap somewhere else.
Solitaire? Hrmm.
>Complaints sent to your provider
Home home on the range....where nary a discouraging word is heard.
>for excessive
I count 9, it seems. The limit here is 10.
And, even better: you followed up to it.
>and irrelevant cross-posting.
Lemme guess...alt.religion.goddess.
Did you consider complaining about the instigator of said thread?
ash
['I thought not. Uf la la.']