David Reu PIETRELE DACILOR SOCOTESC THE DACIAN STONES CAN COUNT

Descrierea CIP a Bibliotecii Naionale a Romniei

REU, DAVID Pietrele dacilor socotesc = The dacian stones can count / David Reu ; introd: acad. Alexandru Vulpe ; pref.: dr. Magda Stavinschi. - Bucureti : Biblioteca Bucuretilor, 2011 ISBN 978-606-8337-05-0 I. Vulpe, Alexandru (pref.) II. Stavinschi, Magda (pref.) 902/904(398)

Traducere n limba englez: Cristina Staicu i Dan Tudor Reu Redactare manuscris bilingv: David i Dan Tudor Reu Tehnoredactare manuscris: ing. Sorin Grd Foto coperi: D. R.

NOT: Denumirile instituiilor i funciile sunt cele existente n perioada citat. NOTE: In this text, the institutions and functions are called by the names of their times

David Reu PIETRELE DACILOR SOCOTESC THE DACIAN STONES CAN COUNT
Introducere de / introduced by

Acad. Alexandru Vulpe Dr. Magda Stavinschi

Prefa de / Foreword

Editura Biblioteca Bucuretilor Bucureti 2011

Prezentarea filmelor CALENDARUL GETO-DACIC. NUMERAIA i SARMIZEGETUSA PENTRU ISTORIA CIVILIZAIILOR Introducing the films produced by REU STUDIO: THE GETIC-DACIAN CALENDAR. THE NUMBER OF ITEMS AND THEIR MEANING and SARMIZEGETUSA FOR THE HISTORY OF CIVILIZATIONS

Cercetare tiinific argumentat de / A scientific research supported by Acad. Nicolae Teodorescu. Ipoteza profesorului / The theory of Professor Constantin Bejgu: MATEMATICA ASTRONOMIC I CALENDARISTIC A SANCTUARELOR GETO-DACICE MATHEMATICAL AND ASTRONOMICAL CALENDAR OF THE GETICDACIAN SANCTUARIES

Comunicare tiinific. NUMERAIA-VESTIGIU NOIONAL N ARHEOASTRONOMIE Scientific research: A NOTIONAL VESTIGE IN ARCHAEOASTRONOMY

NCHEIERE CU ENIGME / A CONCLUSION WITH PUZZLES

Acad. Alexandru Vulpe

SPIRITUALITATEA LA GEI I LA DACI

Spirituality of The Getae and Dacians

The study of the divine things is among the main occupations of the Getae says Poseidonos of Apamea, one of the brightest personalities living in the Ist century BC. When Herodotus says that the Getae are the bravest among all the Tracians, he also refers to the attention that they pay to the study of the divinity.Among the relatively few informations that the antique literary sources bring about the Getae and the Dacians, one clear aspect is the image that the Greeks have formed in regard to their religion and spirituality. Three among the four chapters that the parent of history dedicates to the Getae refer to the cult of Zalmoxis and his divine or mortal personality. Platons choice for Zalmoxis as an introductory theme of his Charmides dialogue theme suggests that this is exactly how the Athenians were looking at the Dacians in these times. For the same reasons, Zalmoxis was considered as one of the wisest personalities until late in the antique times and even in the early days of Christianity. Archeological research, more and more numerous and systematically spread all over the Dacian teritory, brought many religious objects to the daylight. The most complex and important is the group of sanctuaries found on Gradistea Muncelului, in the Sebes

La gei prevaleaz preocuparea pentru cele divine, relateaz Poseidonios din Apamea, una dintre cel mai strlucite personaliti ale primei jumti a secolului I . Hr. Iar Herodot, povestind c geii sunt cei mai drepi dintre traci, are n vedere acelai respect al acestei etnii pentru cele divine. Din relativ puinele informaii pe care le consemneaz izvoarele literare antice despre gei i despre daci, se desprinde ndeosebi imaginea pe care i-o furiser grecii referitoare la religia lor, n sens mai larg, la spiritualitatea lor. Astfel, dintre cele patru capitole pe care printele istoriei le consacr geilor, trei se refer la cultul i personalitatea divin ori uman a lui Zalmoxis. C astfel se va fi nscut faima geilor n ochii publicului atenian o sugereaz i alegerea lui Zalmoxis ca pretext introductiv al temei dialogului Charmides al lui Platon. Din aceleai motive Zalmoxis este evocat ca nelept pn n antichitatea trzie, chiar i la primii prini ai Bisericii Cretine. Cercetrile arheologice, din ce n ce mai numeroase i mai sistematic desfurate pe mai tot cuprinsul Daciei, au dat la iveal multe obiective de ordin religios, dintre care pe departe cel mai complex i mai important este grupul de sanctuare de pe Grditea

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Muncelului, din Munii Sebeului, n sudvestul Transilvaniei. Aici a fost Sarmizegetusa Regia, capitala statului dac n secolele I Hr., cnd a fost cucerit de romani. C acesta n-a fost singurul munte sfnt al dacilor a dovedit-o descoperirea i cercetarea arheologic pe Tipia Ormeniului, lng Raco, jud. Braov, unde s-au identificat o serie de sanctuare asemntoare celor de la Grditea Muncelului. Aa cum se ntmpl ndeobte, niciunul din locurile de cult amintite nu s-a conservat n mod satisfctor. Cele din zonele de cmpie ale Daciei au disprut prin incendii, arheologii reconstituindu-le planul pe baza drelor lsate de temeliile arse sau ale vetrelor-altar din ncperile lor (vezi cazul sanctuarelor de la Popeti, de lng Bucureti, Brad, jud. Bacu, pe Siret i Pecica, jud. Arad, pe Mure etc.). Nici cele din regiunile muntoase, ale cror temelii de piatr se mai vd la suprafaa solului, nu s-au bucurat de o soart mai bun. Astfel, grupul de sanctuare din capitala regatului dac a fost sistematic distrus de romani dup cucerire, cu intenia evident de a da o lovitur mortal conducerii politice i spirituale a dacilor, pentru a-i asigura stpnirea peste noile inuturi. Aceast politic, pe care romanii au practicat-o i n alte situaii (vezi distrugerea templuluui Ierusalimului dup nbuirea rscoalei din Iudeea), a dat n Dacia rezultatele scontate: a fost unul din factorii care au contribuit la romanizarea extrem de rapid a provinciei. Cele succint relatate mai sus explic de ce cercettorul este pus fa n faa cu diferite posibiliti de reconstrucie a arhitecturii acestor sanctuare, a interpretrii cultului practicat i a rolului acestuia n complexitatea culturii spirituale a geto-dacilor. Este evident c tot ce s-a ncercat n aceast direcie reprezint doar ipoteze, unele mai plauzibile, altele mai fanteziste. Unele asemnri formale cu vestitul i enigmaticul monument al epocii bronzului de la Stonehenge din Anglia au i alctuit obiectul unor eseuri explicative, dar blocurile de piatr se ncpneaz s rmn mute, att n Dacia ct i n Britania. 6

Mountains, Southwestern Transilvania. The Dacians had here their headquarters, Sarmisegetuza Regia, by the times of the Roman conquest. This was not the only Dacian sacred mountain, as proved by the discoveries from the Tipia Omenisului, close to Racos, in the Brasov department, where a series of sanctuaries looking very much alike those in Gradistea Muncelului was found. As it usually occurs, none of these sacred sites was properly preserved till nowadays. The sites situated in the Dacian fields perished in fire and were re-made by archaeologists after the traces of burnt poles or altars (such as Popesti, near Bucharest, Brad, on Siret river, Bacau department, Pecica, on Mures River, Arad department, aso). The mountains sites, whose stone traces can still be seen on the ground, did not have a better fate. The group of sanctuaries from the Dacian capital was sistematically distroyed by the Romans, after the conquest, in their aim of striking for ever the political and spiritual Dacian leadership and providing the total control over the Dacian territory. This policy, that the Romans also used in other territories (see the Jerusalem temple, destroyed after the Judean revolt), was one of the elements that contributed to the very rapid assimilation of the Dacian culture in this new Roman province.

The events briey mentioned above come to explain why the researches face several ways of reconstructing these sanctuaries original architecture, of interpreting the religous habits of the time and their complexity within the GetaeDacian spiritual life. It is obvious that all the tentatives in this field are only more or less realistic assumptions. Several formal similarities with the famous and enigmatic english Stonehenge monument, dated in the bronze era, were the start of some explanatory works, but the blocks of stone keep on remaining silent, both in Dacia -

Ceea ce izbete ns n planul monumentelor cultice de la Sarmizegetusa este o anumit rnduial numeric a blocurilor de piatr. Un multiplu al numrului ase se constat n dispunerea aliniamentelor de coloane ale sanctuarelor cu plan rectangular, iar la marele sanctuar circular se remarc, pe cercul exterior, numrul de 180 de stlpi de andezit, grupai cte ase. Fiecrui grup de ase stlpi nguti i este adugat un bloc mai lat, care marcheaz cele 30 de grupuri de cte ase; aceast rnduire 6+1 se repet de 30 de ori. i n ceea ce privete orientarea construciilor cu camer absidat, inclusiv a aceleia din interiorul sanctuarului circular amintit mai sus, se observ o regul: toate sunt orientate pe un segment de cerc ntre VNV i NNE, variaii ce se explic desigur n funcie de poziia soarelui la data construciei lor. Aceast regul o ntlnim n toat Dacia, fr excepie, fapt ce dovedete un anumit canon de ordin cultic. Mai sunt desigur multe alte observaii de asemenea natur, asupra crora, n cele cteva rnduri pe care le am la dispoziie, nu pot s mai insist. Este aadar lesne de neles apariia multor ipoteze ce se leag de explicaii de ordin astronomic n general, sau calendaristic n special sanctuare calendar sau observatoare astronomice. i la Stonehenge s-a speculat mult asupra orientrii i relaiei acesteia cu gruprile blocurilor de piatr, dispunerea lor fiind pus n legtur cu rsritul soarelui la solstiii sau echinocii. Aiderea i la Sarmizegetusa. Unele dintre aceste observaii nu pot fi negate, sunt evidente i reflect cunotinele dacilor n materie de observare a bolii cereti. Desigur, asemenea majoritii populaiilor europene, i la geto-daci cunotinele dobndite prin propria experien s-au mbogit cu multiplele influene recepionate din lumea greac i elenistic sau nscute n civilizaiile orientale i transmise prin filier elenistic, dar i de la celii, vecini ai dacilor. Iordanes, scriitor de limb latin din sec. VI d.Hr. n a sa Getica, utiliznd surse 7

and in Britain. A striking element among the Sarmisegetua religious monuments is a certain numerical disposal of the stones. A multiple of six is present in the columns disposition within the rectangular sanctuaries, while the outer ring of the great round sanctuary counts 180 hard rock poles, in groups of six. Every group of six narrow poles has a wider block, that marks the 30 groups of six poles or columns. This 6+1 set repeats itself 30 times. All the constructions with absidashaped rooms, including the one from the great round sanctuary, have the same orientation: they are all oriented on a circle sector between WNW and NNE, in relation with the position of the Sun at the moment when they were built. This rule exists all over Dacia, with no exceptions a proof for a certain religious habit. There are, of course, many other elements of such a nature, on which I will not insist in this short presentation. It is easy to understand why many hypothesis relate to astronomical explanations, in general, and calendar explanations, in particular calendarsanctuaries or astronomical observatories. The Stonehenge orientation and its relation with the way that the stone blocks are disposed, brought to many speculations regarding its conection to the sunset position during the solstices or the equinoxes. And the same happened at Sarmisegetuza. Some of these observations cannot be denied, they are obvious and reect the Dacians knowledge concerning the study of the sky. As most of the European populations, the Dacians improved their own experience through multiple inuences from the Greek or Helenistic world, from the oriental civilisations or from the Dacians neighbours, the Celts. In his Getica, Iordanes, a latin speaking writer from the VI century AD, -

mai vechi, dar de prim mn n ultim instan filiera surselor merge pn la Dion Chrysostomos (Gur de aur), filosof ce a vizitat personal Dacia n ajunul rzboaielor cu romanii, i care relateaz c sub ndrumarea lui Deceneu preot suprem pe la mijlocul sec. I .Hr. geii (respectiv dacii) nvaser tiinele naturii. Acelai Deceneu le dezvluise semnificaia zodiacului, mersul planetelor i toate secretele astronomiei. Puteai vedea pe unul cercetnd poziia cerului. (...) studiind creterea i scderea lunii, pe cellalt observnd eclipsele soarelui i cum, dup o regul prestabilit, prin rotaia cerului, evolueaz astrele, scrie Iordanes. Lsnd la o parte unele exagerri, relaia dintre aceste consemnri i planul sanctuarelor dacice trebuie s fi avut o semnificaie. De altfel, o oarece legtur ntre rnduielile numerice ale dispunerii blocurilor de piatr din sanctuarele de diferite tipuri din Dacia i doctrina pitagoreic a numerelor fusese sugerat de o presupus relaie ntre pitagoreism i zalmoxism, relaie ce a frapat pe un Herodot sau pe un Poseidonius. Indiferent ce valoare dm astzi, n spirit critic, unor astfel de interpretri, cel puin aceasta va fi fost imaginea prin care grecii au perceput credinele geilor. Ipoteza relaiilor numerice din cadrul gruprilor de aliniamente circulare sau rectangulare ale sanctuarelor dacice... mi se pare foarte util i interesant. Punerea acestei ipoteze n circulaie va contribui la creterea interesului pentru cunoaterea civilizaiei spirituale a getodacilor, al crei nivel, considerat n cadrul larg al lumii antice, se dovedete din ce n ce mai mult a apropiat de marile civilizaii ale vremii. Nu trebuie ns s se cread c funcia sanctuarelor din Dacia a fost doar aceea de a nsemna calendarul i de a face observaii astronomice. Destinaia principal a acestor sanctuare era cinstirea divinitii creia le erau consacrate, ca de altfel pretutindeni n lumea 8

mentions that the Getae (and, respectively, the Dacians) had learnt the nature sciences under the direction of Decenaeus; he uses older, but very credible sources whose origin bring to Dion Chrysostomos (Golden Mouth), a philosopher that visited Dacia in person, right before the Roman wars. Decenaeus had tought them the meaning of the astral signs, the planets trajectory and all the secrets of the astronomy. You could see one of them studying the position of the sky, (...), observing the growth and the decrease of the Moon, and the other one studying the Sun eclipses and the evolution of the stars, in connection to the rotation of the sky, following very precise rules writes Iordanes. The relationship between these written testimonies and the plan of the Dacian sanctuaries must have a certain meaning, besides some exagerations. A possible relationship between the numbers hidden behind the rock blocks disposal from the different Dacian sanctuaries and the pythagoreic theory of numbers had been previously suggested by a theoretical relationship between pythagoreism and zamolxism, which shocked personalities like Herodotus and Poseidonius. No matter how we value such theories today, this seems to have been the Greeks perception on the faith of the Getae. The assumption of numerical relations within the circular or rectangular alignment groups of the Dacian sanctuaries seems to me very interesting and useful. Making this theory known will certainly contribute to the growth of interest concerning the Getic-Dacian spiritual civilization, whose level in the ancient world proves to be very close to the great civilizations of the time. It is not enough to believe that the Dacian sanctuaries had only the function of keeping track of their calendar and making astronomical observations. The main goal of the sanctuaries was celebrating the gods, to whom they were dedicated, as everywhere -

antic. Geii i dacii erau politeiti, avnd un panteon asemntor grecilor, romanilor, germanilor, slavilor i altor popoare indo-europene. Diversitatea tipologic a monumentelor de cult sunt doar unul dintre argumentele n sprijinul acestei afirmaii: fiecrui tip de sanctuar i corespundea cultul unei anume diviniti. Rnduielile numerice ale blocurilor de piatr, ale coloanelor, sau orientarea sanctuarelor, au avut desigur numai un rol subordonat funciei principale, care era de esen religios-dogmatic, pur spiritual. Se pune deci ntrebarea: ct de departe putem merge cu ipotezele n interpretarea extrem de fragmentatelor date literare i celor total insuficiente ale arheologiei? Desigur, nu putem mpiedica fantezia s joace un rol nsemnat n formularea oricrei presupuneri. Pe de alt parte, colaborarea interdisciplinar cu astronomii, geofizicienii, matematicienii, istoricii religiilor este astzi indispensabil pentru realizarea unui progres ctui de mic n cercetarea acestei teme. S fim realiti: obligaia imediat a cercettorilor acestui fascinant domeniu este punerea n valoare cu maxim acuratee a surselor de care dispunem n prezent. n cazul monumentelor arheologice, se cere att publicarea corect i integral a rezultatelor spturilor efectuate, unele nc din anii 20 ai secolului trecut, ct mai ales depunerea oricror eforturi, fie ele orict de costisitoare, n vederea conservrii vestigiilor din zona capitalei regatului dac. Sunt aici monumente unice pe plan mondial, reprezentnd poate ce a fost mai original i mai important n creaia unui popor din aceast parte a Europei. Alturi de basoreliefurile Columnei lui Traian, este tot ce subzist mai semnificativ de pe urma unei civilizaii de la periferia lumii greco-romane, apuse acum aproape 2000 de ani. Este un nesecat izvor de cercetare i de formulare de ipoteze care, chiar dac nu vor satisface pe deplin dorina noastr de a cunoate esena spiritualitii geilor i a dacilor, reprezint singura cale de mbogire a cunotinelor despre acest aspect al civilizaiei strmoilor notri. 9

else in the antique world. The Getae and Dacian religion was polyteist, their pantheon was similar to the Greeks, Romans, Slavians and other Indo-European populations. The different types of their religious monuments is only one of the arguments supporting this theory: every type of sanctuary corresponded to the celebration of one of the gods. The numbers behind the disposal of the rock blocks, columns, or the sanctuaries orientation, had a secondary role, subordinated to the main religious, dogmatic or spiritual function. A question than arises how far can we go in interpreting the fragmented literary data and the completely insufficient archaeological testimonies? We cannot stop our imagination from playing an important role when making different assumptions. On the other side, the interdisciplinary cooperation between astronomers, geophysicians, mathematicians, historians of the religions, is mandatory for any achievement in the research of this theme. Let us be realistic: every research in this fascinating discipline has to accurately use and value the sources available at present. As far as the archaeological monuments are concerned, it is necessary to entirely and correctly publish the results of any archaeological diggings, no matter how expensive these are, in the aim of preserving the Getic-Dacian capitals vestiges. We speak about unique monuments on the planet, representing what probably was the most important and original feature of the creative side of a people from this part of Europe. Alongside with Trajan Columns bas-reliefs, this is the most significant trace of a civilisation from the Roman world outskirts, which ended almost 2000 years ago. It is an endless source for the research generating hypotheses that, even if will not entirely satisfy our thirst for deciphering the essence of the Getae-Dacians spirituality, represent the only way of enriching our knowledge on our ancestors civilisation. -

Dr. Astronom/Astronomer Magda Stavinschi

Toate datele istorice i cercetrile arheologice dovedesc c dacii au atins cel mai nalt nivel de cultur i civilizaie n sec. I .Hr. - I d.Hr., adic n perioada care a dus la ntemeierea cetii de la Sarmizegetusa, unul dintre cele mai fascinante vestigii ale Europei, care-i va atinge apogeul pe vremea lui Decebal (87-106). Daco-geii consitutiau, mpreun cu celii, cele mai importante popoare din afara statului roman, care atinseser un nalt nivel de dezvoltare material i cultural. Au existat numeroase cercetri asupra cunotinelor lor tiinifice, n special medicale, matematice sau astronomice. Ele ncep s se contureze, ducnd la o imagine unitar asupra nivelului lor ridicat, iar eforturile celor care i-au dedicat ani de zile acestor studii i-au gsit recunoaterea prin includerea, n 1999, a cetii de la Sarmizegetusa, alturi de alte cinci ceti dacice, n lista patrimoniului mondial UNESCO. Cteva descoperiri recente ne fac s afirmm c... Suntem n centrul Europei Din ce n ce mai multe dovezi vin n sprijinul ipotezei c strmoii notri daci pot fi considerai printre cele mai vechi populaii din lume. n 1961 au fost gsite n Romnia cteva tblie de lut cu o scriere considerat a fi prima din lume. n anul 1999, un studiu fcut la Sarmizegetusa Regia a pus n 11 All the historical data and archaeological researches prove that the Dacians had reached their highest level of culture and civilisation during the Ist century BC Ist century AD, the same period when the Sarmisegetuza fortress was built, as one of Europes most fascinating vestiges, developed to its greatest importance during the reign of Decebalus (87-106). The Getae-Dacians were, together with the Celts, the most important populations outside the Roman Empire, and had reached a high standard of material and cultural development. Their scientific knowledge, especially in Medicine, Mathematics and Astronomy, has intensively been investigated. The conclusions draw an unitary image on its very high level, and the years dedicated by many researches to these studies lead to the inclusion of Sarmisegetuza, among five other Dacian fortesses, on the list of the UNESCO world patrimony. Several recent discoveries make us believe that... We are in the core of Europe More and more evidences support the theory that our Dacian ancestors may be considered as one of the worlds oldest populations. In 1961, a few clay plates were found in Romania they had a kind of writing that was thought to be the first in the whole world. A study dating from 1999 showd that -

eviden faptul c cetile dacice cunoscute acum la Ortie sunt doar o mic parte a unui ora uria, ntins pe o suprafa de 200 km2, cel mai mare din antichitate. n anul 2002, au fost dezgropate la Anina oasele strmoului tuturor europenilor, botezat de speologi Ion. Toate aceste descoperiri sunt grupate n centrul i sud-vestul Romniei, tot n zona unde au fost gsii celebrii dinozauri pitici, unicate mondiale. (fig 1) Dup ce au gsit o mandibul n petera de la Anina, speologii Institutului Emil Racovi au pus problema datrii fosilei. Acest lucru se face cu ajutorul izotopului Carbon 14 i este o procedur care cost 500 de dolari. Cum savanii romni nu aveau aceti bani, operaia a fost preluat de profesorii Erik Trinkaus de la Universitatea din Saint Louis, SUA, i Joao Zilhao de la Universitatea din Bristol, UK. Ei au datat relicva la 40 000 de ani vechime, fiind deci cea mai veche rmit a omului modern cunoscut n Europa. Pe baza aceluiai fragment, cei doi antropologi au reconstituit chipul brbatului, constatnd c acesta are trsturi nemaintlnite la vreo alt relicv de acest fel. Ei susin c acest craniu este dovada c omul modern (homo sapiens sapiens) s-a mperecheat cu omul de Neanderthal (homo sapiens neanderthalensis), care a trit ntr-o perioad cuprins ntre 150 000 de ani i 35 000 de ani nainte de zilele noastre. Ca atare, strbunul nostru a revoluionat tot ce se tia despre teoriile antropologice cu privire la originea omului modern i la legturile sale cu omul de Neanderthal. Pn la aceast descoperire, antropologii credeau c omul de Neanderthal a disprut odat cu apariia omului modern. Ion are caracteristicile ambelor tipuri de umanoid; asta nseamn c ele au convieuit i chiar s-au mpreunat. Pn la descoperirea din Munii Aninei, cele mai vechi rmie ale omului modern erau cele din Africa i datau undeva n jurul a 30 000 de ani. Cercettorii au crezut la nceput c Ion a locuit chiar n petera n care a fost 12

the Dacian fortresses from Orastie are only a small part of a 200 sqm town, the largest in antiquity. In 2002, the bones of all the Europeans ancestor were found in Anina, and the speologists called him Ion (John). All of these traces are situated in the centre and the South-Western part of Romania, the same area were the famous dwarf-dynosaurus, unique in the world, were found (fig.1) After finding a mandibula in the Anina cave, the speologists from the Emil Racovita Institute started to look for the age of this fossile. It is a 500 dollars worth procedure, done with the Carbon 14 isotope. As the Romanian scientists did not have this money, the operation was taken over by professors Erik Tinkaus from the Saint Louis University, USA and Joao Zilhiao from the Bristol University, UK. They found out that it was a 40000 years old fossile, the oldest trace of the modern human known in our history. Using this fragment, the two anthropologists draw the mans face and found out that it had no ressemblances with any other relic of the kind. They say that this skull proves the mating of the modern human (homo sapiens sapiens) with the Neanderthalian (homo sapiens neanderthaliensis), that lived between the years 150000 35000 BC. Therefore, our ancestor changed all the anthropological theories concerning the origin of the modern human and its connections to the Neandathalian man. The anthropologists had prevously believed that the Neanderthalian had vanished once the modern human was born. Ion carries the features of both human types: it means that they not only lived together, but also mated. Before the Anina Mountains descovery, the oldest modern human relics dated from around 30000 years BC and had been found in Africa. The researchers initially believed that Ion used to live in the same cave where he -

gsit. Dup investigaii ulterioare, s-a ajuns la concluzia c petera nu a fost locuit. Nu s-au gsit unelte, prin urmare Ion a trit i a murit n alt parte, dar, n cele cteva zeci de mii de ani, mandibula sa a ajuns n adncurile peterii. Tot n acea peter a mai fost gsit craniul unui om ce a trit acum 26 000 de ani, care a fost botezat Vasile. (Fig 2) Tot la noi s-a gsit craniul vechi de 35 000 de ani al unei femei Dar descoperirile nu s-au oprit aici. n anul 2003 a fost certificat faptul c n ara noastr au trit cei mai vechi europeni. n anul 2003 specialitii au gsit o bucat de craniu veche de 35 000 de ani, care ar fi aparinut unei femei care a fost botezat Maria (n. Simona Josan). Prima scriere din lume, gsit n judeul Alba n localitatea Trtria, din judeul Alba, a fost descoperit, n anul 1961, un important complex de cult, cu materiale ce atest o continuitate de locuire de cteva mii de ani. Printre altele, s-au gsit i trei tblie de lut ars, de-a dreptul senzaionale, realizate pe la 4500 .Hr. (Fig.3) Dou dintre tblie sunt acoperite cu semne cu caracter pictografic, cu peste un mileniu anterioare celor sumeriene. Iniial, oamenii de tiin au considerat c tbliele gsite sunt un fals. ns datarea cu izotop Carbon 14 a dovedit c aceste obiecte au o vechime de cel puin 6500 de ani. Mai mult, i n Bulgaria s-a gsit un vas vechi de doar 5500 de ani pe care este desenat acelai tip de scriere. Concluzia este c, n cazul Trtria, vorbim despre prima scriere din lume, care s-a rspndit de aici n Asia i Europa. Din pcate, semnele au rmas nedescifrate pn n ziua de azi. Sarmizegetusa st pe un ora subteran de mrimea Bucuretiului n 1993 Romnia demara o ampl campanie de punere n valoare a cetilor dacice de la Grditea. Un grup de oameni de tiin romni a efectuat la faa locului, pn n 1999, un studiu complex cu ajutorul unor aparate speciale de detectare a zidurilor i a 13

was found. Later investigations showd that the cave had not been inhabited. No tools were found there, so Ion must have lived and died in a different place, but in the following thousands of years his mandibula reached the deep parts of the cave. In the same cave, the 26000 years old skull of a man was found, and he was called as Vasile. (fig.2) A 35000 years old womans skull was also found in Romania. But the discoveries did not stop at this point. In the year 2003, Romania was declared the place where the oldest Europeans had lived. A 35000 years old womans piece of skull was found in 2003 and named as Maria (n. Simona Josan). The rst writing in the world, found in the department of Alba. In Tartaria, department of Alba, an important religious complex was found back in 1961; the materials prove a continuous human occupation for several thousands of years. Among others, three sensational burnt clay brackets dating around 4500 BC were discovered (fig.3). Two of the brackets are covered with pictograms, at least one millennium oder than the Summerian ones. The scientists initially believed these brackets to be a forgery. But the Carbon 14 isotope tests showd that they were at least 6500 years old. Moreover, an only 5500 years old pottery work was found in Bulgaria, with the same kind of pictograms. The conclusion is that the Tartaria relics wear the worlds oldest writing, spread afterwards all over Asia and Europe. Unfortunately, the signes had never been deciphered until now. Sarmisegetuza lays on an underground city as large as Bucharest In 1993, Romania started a vast campaign in order to value its Dacian fortresses from Gradistea. A group of Romanian scientists did a very complex study on the spot, until 1999, using special technology for detecting the burried objects -

obiectelor ngropate. Aa s-a pus n eviden faptul c sub Sarmizegetusa i sub celelalte ceti dacice pe care le cunoatem acum exist un uria ansamblu arhitectonic militaro-civil, compact, cu mai multe nuclee, ntins pe o suprafa de peste 200 de kilometri ptrai, bogat n aur i cu multe elemente anterioare civilizaiei dacilor. (Fig. 4, 5) Cronologia la protoromni Acestea au fost doar cteva mrturii care ne ajut s nelegem cum se face c matematica i astronomia dacilor atinseser un nivel att de ridicat. Autorii lucrrii de fa au ntreprins ani de-a rndul studii privind cronologia pstrat n pietrele Sanctuarului de la Sarmisegetuza. Calcule laborioase, un spirit de observaie remarcabil au dus la concluzia c dacii au atins performane remarcabile n calendarul ce le era necesar att n respectarea ritualurilor religioase ct i n activitile lor curente, n special a celor agricole. Toate se bazau pe aprofundate cunotine de matematic i astronomie. Nu este deci de mirare c la numai cteva secole, tot de pe aceste meleaguri se va nate calendarul pe care ntreaga omenire l folosete astzi. Suntem n secolul al VI-lea i problema calendarului era nc nerezolvat. Curia papal se decide s pun capt acestei dificile probleme adresndu-se celor mai mari erudii ai vremii pentru a gsi cele mai bune soluii n stabilirea unui sistem calendaristic ct mai corect. Aa intr n istorie una dintre cele mai interesante personaliti ale epocii, care avea s se dovedeasc de dou ori geniu: clugrul de la Tomis, Dionisie cel Mic. A fost geniu pentru c el este cel cruia i-a venit ideea de a introduce, ca origine a numerotrii anilor, anul naterii lui Iisus Hristos, ceea ce va fi acceptat ncetul cu ncetul de toat lumea, indiferent de religie. Dar a fost geniu i pentru c, dei trecuser peste cinci secole de la naterea lui Iisus, reuete s aprecieze acest moment cu o 14

and walls. The study proved that a huge military and civilian compact architectural complex lays underneath Sarmisegetuza and the other known Dacian fortresses. It has several cores on a 200 sqm surface, rich in gold and in many elements older than the Dacian civilisation (fig. 4,5). The chronology for the ProtoRomanians These were only a few testimonies that help us understand how the Dacians had reached such a high level of knowledge in Mathematics and Astronomy. The authors of this book have studied for many years the chronolgy represented by the stones forming the Sarmisegetuza sanctuary. Laborious calculations, a remarkable spirit of observation, brought to the conclusion that the Dacians had reached significant performances in determining a calendar that they used both in religious rituals and in their current activities, especially agriculture. Everything was based upon a very deep knowledge of Mathematics and Astronomy. It is not a surprise that only a few centuries afterwards, the calendar that everybody uses today, was born on this territory. We are now in the Vth century and the calendar issue had not yet been solved. The papal curia decides to end this difficult task and addresses to the worlds most enlighted personalities in order to find the best solutions for a correct calendar system. So the history meets one of the most interesting personalities of the times, proved to be twice a genius Dionisie the Small, the monk from the city of Tomis. He was a genius because he had the idea of counting the years starting from Jesus Christs year of birth, a landmark generally accepted by everybody on the planet, no matter their religion. But he was also a genius because, over five centuries after Jesus birth, he succeeds to approximate this moment with only a very small 4-7 years error, considering -

aproximaie de numai 4-7 ani, eroare extrem de mic dac ne gndim la posibilitile pe care le avea n acea vreme i la faptul c nici astzi nu cunoatem cu exactitate momentul naterii Mntuitorului. Iat deci c putem spune astzi cu certitudine c pe meleagurile noastre cronologia a atins performane unice, att prin calcularea unui calendar extrem de precis la daci, cel puin aa cum l cunoatem din secolele I-II, ct i prin stabilirea calendarului universal de azi la numai cteva secole mai trziu i la cteva sute de kilometri distan. Nu ne rmne dect s pstrm cu grij tot ce a rmas din mrturiile acelei epoci i s continum studiul lor n beneficiul ntregii umaniti.

that even today we can not tell precisely the birth year of our Lord.

In conclusion, we can say that the study of chronology reached unique achievements on our territory, both through the Dacians, who calculated a very precise calendar, as we know it from the Ist IInd centuries, and through the set up of the nowadays universal calendar, only a few centuries later and a few hundreds kilometers further. We only have to keep carefully whatever is left from that periods testimonies and to carry on the research, in the benefit of the entire mankind.

15

David Reu PIETRELE DACILOR SOCOTESC

Repere pentru istoria civilizaiei
Spunea Rousseau: Astronomia este profesorul de civilizaie al omenirii. n altarele timpului, pietrele geto-dacilor socotesc. Ele sunt borne astronomice. Urcam la Grditea Muncelului, pentru a filma la nceputul anilor 80 iscoditorii Cuteztori ai Casei Pionierilor din Deva, condui de eminentul profesor de istorie din Ortioara de Sus, directorul Viorel Manolescu. Am neles atunci ceea ce vei bnui i voi de la prima excursie, c SOARELE de ANDEZIT este o imens busol i cele dou SANCTUARE CIRCULARE trebuie s fie ROTONDA MARE A SOARELUI i ROTONDA MIC A LUNII. Mare v va fi bucuria cnd, citind aceast carte v vei convinge c lucrurile stau chiar aa. Cnd vorbim despre Zalmoxe trebuie s dm crezare lui Herodot care scria: mi se pare ns c el a trit cu muli ani nainte de Pitagora. Fie Zalmoxis om, ori vreo divinitate.... E cazul s ridicm fruntea din miturile jefuirii i sacrificrii, impunndu-ne cutezana i nelepciunea ce ne-au fost transmise de strmoi. Acolo, la Grditea Muncelului, pe Terasa Sacr m-am lsat dus de gnduri: i ci de mii de ani treceau / n tot attea clipe. M-a dus gndul spre vremea lui Zalmoxe, cu cca 700 de ani nainte de Hristos, cnd neleptul preot se iniia n socotelile trecerilor de timp ale regilor-preoi ai lui Amon, n Teba. tim c o parte din cunotinele sale astronomice, getul Zalmoxis ar fi deprins-o de la egipteni. Sau c ... se spune c la gei este cinstit Cronos i c el poart numele Zalmoxis (La greci Cronos, fiind divinitatea 17

David Reu DACIAN STONES CAN COUNT

Reference points along the history of civilization
Rousseau said Astronomy is the teacher of civilization for the mankind. In the altars of time, the Dacian stones count. They are astronomical milestones. We were climbing onto Graditea Muncelului, in the early 80s, in order to shoot a film about the Pioneers House from Deva, having the eminent History Professor Viorel Manolescu as our leader. I understood that the hard rock sun is a huge compass and that the two circular sanctuaries must be The Great Circular Sanctuary of the Sun and The Small Circular Sanctuary of the Moon. You will gladly discover, while reading this book, that the facts are real. When we talk about Zalmolxis, we have to believe Herodotus, who wrote: but it seems to me that he had lived long before Pythagoras. Be Zalmoxis human, or a kind of God2 It is appropriate to raise our foreheads out of myths about plundering and slaughtering, asserting ourselves the courage and wisdom that we had received from our ancestors. There, at Gradistea Muncelului, on The Sacred Terrace, I remembered: And thousands of years / Were passing away during thousands of moments. I thought about the time of Zalmoxis, about 700 years before Christ, when the wise priest was initiated in counting the time of the kings - priests of Amun, in Thebes. We know that some of his astronomical knowledge, Zalmoxis would have probably learned from the Egyptians. We know that ... it is said that the Getae worship Cronos and that he is called Zalmoxis (the Greek Kronos was the primary god of the time). -

primordial a timpului). Mi-l imaginez pe acel Prim Preanelept, pe Zalmoxe, cel din fruntea irului de preanelepi cu acest nume, om ales al acestor meleaguri Carpato-Danubiano-Pontice, devenit Preot, Rege i Zeu, ca fiind genial i frumos precum Eminescu, dar nclinat spre poezia matematicii, sau ca Brncui, Enescu, Coand i ali exponeni ai spiritului nostru inegalabil, ai potenelor noastre att de nalte. Vizitnd Templul lui Amon, la Karnak, am sesizat asemnri frapante cu credina i practicile dacilor. Aici Regele Zeu, Zeul ascuns, avea fiu pe Honsu zeu lunar. Despre Amon, este cunoscut rolul determinant pe care marii si preoi l-au jucat n numeroase rnduri n stat... preoii si vor gsi chiar posibilitatea s se instituie, ctva timp ca regi i s guverneze prin intermediul oracolului zeului lor... Acolo, la Kamak, m-am gndit la Zalmoxe i Deceneu. Strabon spune despre domnia getului Burebista, c ...spre a ine n ascultare poporul el i-a luat ajutor pe Deceneu... care rtcise mult vreme prin Egipt.... n aceast carte, din cercetrile profesorului Constantin Bejgu vei nelege c descifrnd semnificaiile Rotondei Mici de la Sarmizegetusa-Regia, putem admite c Zalmoxe a trit ntr-o epoc n care avea cum s cunoasc n aciune regulile RegilorPreoi ai lui Amon la Teba (distrugerea acestora producndu-se abia n 664 nainte de Christos, de ctre asirieni, moment ce marcheaz apusul religiei lui Amon). Modelul participrii la conducerea statului i prelucrarea experienei calendarului Sotiac egiptean permit admiterea ipotezei autorului, cu privire la epoca lui Zalmoxe. Evident, modelele sunt aplicate cu originalitatea specific geto-dacilor, care raporteaz totul, cu genialitate la propria experien. Preoii iniiai ai Marelui Preot Zalmoxe aveau s mpresoare ntreg teritoriul geto-dac cu sanctuare n care este evident 18

I can imagine this most wise Zalmoxis, the most powerful name, this absolutely particular man in the Carpathian-DanubianPontic lands, a Priest, a King and God, brilliant and beautiful as Eminescu, attracted by the poetry of mathematics, a genius like Brancusi or Enescu, Coanda and other representatives of our peerless spirit, of our high potential. Visiting the Temple of Amon, at Karnak, I noticed striking similarities in the Dacian belief and traditions. Here, the King-God, the Hidden God, had a son Honsu, the God of the Moon. About Amon, it is known the determinant role that his priests had played many times. For a while, they would even act as kings, governing the country through the oracle of their god There, at Karnak, I thought about Zalmoxis and Deceneu. Strabon (op. cit.) tells about the reign of Burebista, that ...in order to keep his people in obedience, he took Deceneu to be his help, ...who had wondered along Egypt for a long time... In this book, the research of Professor Constantin Bejgu, will let us understand that by deciphering the meaning of the Small Rotunda at Sarmizegetusa Regia, we can admit that Zalmoxis lived in a time when he could have known the rules of Amons Kings-Priests in action, at Thebes (as their destruction took place not before 664 before Christ, by the Assyrians, moment that marks the fall of Amons religion). The model of participation in the state governing and processing experience in the Egyptian Sotiac calendar allows us to admit the authors hypothesis regarding the time of Zalmoxis. Obviously, the models are applied in the specific original Dacian way, who brilliantly reported everything to their own experience. Illuminated priests of the High Priest Zalmoxis would build all over the GeticDacian territory sanctuaries where the -

preocuparea de a msura timpul (Pecica, Dolinean, Btca Doamnei, Popeti, Racoi, Costeti de Hunedoara etc.) Dar, pentru a nelege i explica aceste sanctuare-calendar de mare originalitate, a trebuit s se conjuge efortul de inteligen al multor generaii de arheologi, ingineri, matematicieni, filosofi. i, cineva trebuia s adune la un loc, s analizeze i s ptrund geniul original zamolxian, pentru a ne face fericiii beneficiari ai acestui secret iniiatic de nsemntate cultural aparte pentru omenire. Acesta avea s fie Constantin Bejgu, nscut la 7 august 1942 n satul Btrni, de lng Vlenii de Munte. Constantin Bejgu a absolvit Facultatea de Filosofie i era profesor de logopedie la coala General nr. 1 din Buteni (Casa de copii 9 Mai. Tat a trei copii minunai, un biat i dou fete, so iubitor al unei generoase i devotate soii, Constantin Bejgu s-a stins prea devreme, n 1999, lsnd o oper ce va permite celor ce neleg c sunt urmai ai dacilor, mndria i obligaia de a fi demni de excelena naintailor. Constantin Bejgu ne dovedete c fr cunoaterea civilizaiei dacice nu se pot nelege multe enigme tiinifice ale lumii antice. E drept c multor arheologi nu le plac demonstraiile pluridisciplinare, dar trebuie s recunoatem c descoperirea arheologic (ntmpltoare sau asiduu lucrat) este un bun al ntregii culturi, i trebuie deschis studiului i interpretrii din variate unghiuri, cu multiple cunotine. Am fost martorul dificultii cu care unii arheologi rein socoteli de genul 6 x 7 = 42 i 42 x 7 = 294, adic 295 1, 295 fiind numrul de zile dintr-o decad lunar (de 29,5 zile x 10). Eu am propus, n lucrrile prezentate la simpozioanele Asociaiei Oamenilor de tiin, ca numeraia construit prin observaii ndelungi, notat ntr-un fel sau altul (pe lemn, n piatr, n aliniamente19

concern to measure time is obvious (Pecica, Dolinean, Batca Doamnei, Popesti, Racosi, Costesti - Hunedoara, etc.). But in order to understand and to explain these very original sanctuaries-calendars, the effort of several generations of archaeologists, engineers, mathematicians, philosophers had to be put together. And someone had to do this - to analyze and to understand Zamolxian original genius, and make us lucky beneficiaries of this initiated secret of a special cultural significance for all mankind. This would be Constantin Bejgu, born on August 7, 1942, in a village near Valenii de Munte. Constantin Bejgu graduated in Philosophy and was a speech therapist at School no. 1 in Buteni. Father of three wonderful children, a boy and two girls, a loving husband of a generous and devoted wife, Constantin Bejgu died too early, in 1999, leaving a work that will allow those who understand that they are descendants of the Dacians, to be proud and worthy of their ancestors excellence. Constantin Bejgu proves that understanding the Dacian civilization brings to the understanding of many scientific mysteries of the ancient world. It is true that many archaeologists do not like multidisciplinary demonstrations, but we must admit that archaeological findings (incidentally or by assiduous work) are a property of the entire culture, and should be studied and interpreted from various angles, by multiple knowledge. I saw the difficulty of some archaeologists in recognizing that 6 x 7 = 42 and 42 x 7 = 294, meaning 295 - 1, where 295 represents the number of days in a mooon decade (29.5 days x 10). In the papers presented at symposia of the Association of Romanian Scientists, I proposed that numeration, built up by long observations, noted in one way or another (on wood, stone, in alignments-notch, in -

rboj, pe bronz, n coliere-calendar etc.), s fie inclus ntre vestigiile activitii umane, oferind dovezi sigure despre viaa material i spiritual. Piesa arheologic i trstura caracteristic au, n cazul acesta, nelesuri speciale, n sensul referirii necesare la numeraia pe care o slujesc. Numeraia calendarului geto-dacic impune cifre simple ca 7 (numrul zilelor dintr-o sptmn), 6 (numrul ciclurilor oferite de calendarul lunar), 4 (numrul anotimpurilor), 13 (numrul de sptmni dintr-un anotimp), 52 (numrul de sptmni dintr-un an solar vulgar) etc. etc. Toate aceste numere sunt exprimate prin piese arheologice lemn, piatr etc. Numeraia face parte din vestigiile activitii umane ca URM NOIONAL! Documentata lucrare a regretatului cercettor C. Bejgu apeleaz la multe exemple ce dovedesc acest lucru. Personal, mai adaug unul important. Din informaiile pe care le-am primit de la Dr. Arheolog Silviu Sanie cu ani n urm, rezult c, la Btca Doamnei, lng Piatra Neam, au fost dezvelite patru iruri de cte ase plinte, lucrarea fiind ntrerupt din lipsa condiiilor de conservare corespunztoare. Dar, se aprecia c sanctuarul ar contiua n vale cu cele patru iruri completate cu cte apte plinte fiecare. Evident, e vorba de un sanctuar cu patru iruri de cte treisprezece plite fiecare, deci n total cu 52 piese. Urma noional (4 x 13 = 52) ne duce i aici la gndul c este notat un posibil numr de sptmni ale anului solar vulgar, ca la Costeti (Hd.) i Sarmizegetusa Regia. tiu c cercettorul Constantin Bejgu era apreciat de regretatul Academician arheolog Hadrian Daicoviciu, de Academician Dr. arheolog Alexandru Vulpe, Dr. arheolog Vasile Boronean, de arheolog Victor Teodorescu cu care a colaborat, i ali arheologi de renume, care apreciaz importana cercetrilor pluridisciplinare pentru progresul oricrei tiine. 20

bronze, in necklaces-calendars etc...) should be included among the vestiges of human activity, providing reliable evidence about material and spiritual life. Archaeological items and the characteristic feature have, in this case, special meanings regarding the necessary reference to the numeration they serve. Getic-Dacian calendar numeration (number of items and their meaning) requires simple figures, like 7 (number of days in a week), 6 (number of courses offered by the lunar calendar), 4 (number of seasons), 13 (number of weeks in a season), 52 (number of weeks in a common solar year) etc... All these numbers are expressed in archaeological items - wood, stone, etc. Numeration is part of the remains of human activity, as A NOTIONAL TRACE! This documented work of C. Bejgu brings many examples that prove it. I would add the following(): from the information I received from Silviu Sanie, Dr. archaeologist, some years ago, we can see that four rows of six plinths each have been unveiled at Batca Doamnei, near Piatra Neam, but the work was stopped because of unappropriate storage conditions. It probably would countinue to the valley, having its four rows completed with seven plinths each. Obviously, this is a sanctuary with four rows of thirteen plinths each, so a total of 52 pieces. The notional trace (4 x 13 = 52) leads us to think that here a possible number of weeks in the common solar year had been calculated as at Costeti and Sarmisegetusa Regia I know that Constantin Bejgu was appreciated by the late Acad. archaeologist Hadrian Daicoviciu, by Dr. Acad. archaeologist Alexandru Vulpe, by the Dr. archaeologist Vasile Boronean, by the archaeologist Victor Teodorescu who he had worked with, and other leading archaeologists, who appreciate the importance of multidisciplinary research for the progress of any science. -

Ca fost asistent universitar la catedra de Geometrie descriptiv a Politehnicii din Bucureti, am prelucrat datele arheologice oferite de medicul arheolog Ion Horaiu Crian, despre Rotonda de la Pecica, stabilind concluzii pe care Constantin Bejgu le-a folosit n cercetarea sa, aspect consemnat n prezenta lucrare. nelegnd rolul numeraiei ca vestigiu noional arheologic, am constatat c cele 104 blocuri de andezit ce nconjoar Marele Sanctuar circular de pe platforma Sacr a Sarmizegetusei Regia noteaz dublul anului solar vulgar n sptmni (52 x 2 = 104), i nu secolele dacice, cum credea Acad. Constantin Daicoviciu i chiar autorii braoveni ai unei lucrri pe aceast tem. Precizarea mea a fost apreciat de Acad. Nicolae Teodorescu i admis de Constantin Bejgu n filmul documentartiinific pe care l-am realizat ca regizor la Studioul Cinematografic Alexandru Sahia (azi Sahia Film) Calendarul geto-dacic. Numeraia (1989) Iat paragraful respectiv din comentariul filmului, scris mpreun: Vestigiile arheologice indic, n inelul exterior al Marelui Sanctuar de la Sarmizegetusa Regia, cifra de 104 ca reprezentnd numrul blocurilor de piatr bine fasonate. Regizorul filmului menioneaz c acesta este un posibil argument n favoarea numrului de 52 sptmni din anul dacic, dovedind concentrarea aici a ntregului rboj-calendar. Apare evident preocuparea pentru corecii la sfritul ciclului de 84 sptmni cuprinse ntr-o perioad ce dubleaz anul, adic 104 sptmni. Concluzia cercettorului C. Bejgu cu privire la durata anului, obinut de daci, poate s fie prezentat n formula t = 13(364 + 2) + 8 x 364 = 365,238 zile 21 Aceasta este citirea matematico-calendaristic a numeraiei din Marele Sanctuar Circular al Sarmizegetusei: opernd 13 corecii de cte 2 zile n plus (extra-calenda21

As a former assistant at the Department of Descriptive Geometry, at Bucharest Polytechnic Institute, I worked on all archaeological data provided by Ion Horatiu Crisan, an archaeologist doctor, about the Rotunda from Pecica, and I settled some findings that Constantine Bejgu used in his research (see this issue7). Understanding the role of numeration as a notional archaeological vestige, we found that all 104 hard rock blocks surrounding the Grand Round Sanctuary on the Sacred platform at Sarmizegetusa Regia, recorded twice of the vulgar solar year, in weeks (52 x 2 = 104), and not the Dacian centuries as Constantin Daicoviciu thought as well as the authors of a paper on this subject, published in Braov. My indication was assessed by Academician Nicolae Teodorescu and admitted by Constantin Bejgu in the film The Getic Dacian Calendar. The Number of Items and Their Meaning (The Numeration)(1989) a scientific documentary that I made as a director at Alexandru Sahia Studios (now Sahiafilm). Heres the subparagraph of the comment to the film: The archaeological remains indicate in the outer ring of the Grand Sanctuary of Sarmizegetusa Regia the figure 104 as the number of the well-shaped stone blocks. The director of the film stated that this could be a possible argument for the 52-weeks Dacian year, showing here the concentration of the entire notch-schedule. The concern for corrections at the end of an 84-weeks cycle within a doubling year period (meaning 104 weeks) is obvious. The researchers conclusion on the year duration, obtained by the Dacians, can be presented by the formula: t = 13(364 + 2) + 8 x 364 = 365,238 days 21 This is the mathematical-calendar reading of numeration in the Great Circular Sanctuary at Sarmizegetusa: - operating 13 corrections every 2 days extra (extra -

ristice) la fiecare 84 sptmni, obinem 13 ani de 366 zile, ceilali 8 ani (pn la ciclul complet de 21 ani ai coreciilor) rmnnd de 364 zile. Aceasta nseamn c n cadrul ciclului complet se obin anii cu durata medie de 365,238 zile. Astfel, opernd cu zile ntregi, dacii reueau s obin fraciunile necesare apropierii de anul tropic, aproximat n acea vreme la 365,42 zile. tim c, dup primele spturi, Acad. Arheolog Hadrian Daicoviciu apreciase greit (cum o recunoatea chiar el) c 68 or fi fost, numrul stlpilor ce nconjoar Potcoava din Marele Sanctuar Circular. Ulterior avea s repare aceast greeal, avertiznd autorii de la Braov ai ipotezelor greite bazate pe aceast numeraie c trebuie s-i revizuiasc toate calculele. Cred c asemenea situaii au dus la pierderea ncrederii i deci a interesului pentru descifrarea semnificaiilor numerice din Sanctuare. Precizez ns c nainte ca acad. arheolog Hadrian Daicoviciu s corecteze numrul stlpilor din cercul ce nconjoar potcoava Marelui Sanctuar Circular, cercettorul C. Bejgu fcea socoteli cu numrul de 84 de stlpi, folosind aceast cifr ca fiind cerut de numeraia arheoastronomic, deoarece nu poate fi dect dublul lui 42 (numrul sptmnilor din decada vulgar a lunaiilor). Precizarea arheologic a Acad. Hadrian Daicoviciu, c n sit erau 84 de urme, avea s confirme justeea definirii numeraiei ca vestigiu noional arheoastronomic. n Asociaia Oamenilor de tiin din Romnia (A.O..), al crui preedinte era Acad. Nicolae Teodorescu, secretar General al Uniunii Balcanice a Matematicienilor i Preedinte al Societii de tiine Matematice din Romnia, am condus o perioad, ca secretar, Comisia pentru investigarea pluridisciplinar a istoriei i arheologiei, prezidat de Dr. arheolog Vasile Boronean, Directorul Muzeului de Istorie al Municipiului Bucureti i Dr. astronom 22

calendar) at every 84 weeks, we get 13 years of 366 days each, the remaining 8 years (until the complete cycle of 21 years of corrections) having only 364 days each. This means that the complete cycle is obtained with the average years of 365.238 days. Thus, operating with complete days, the Dacians were able to obtain the necessary fractions approaching the tropic year, approximated in that period of time to 365.42 days. We know that after the first excavation, archaeologist Acad. Hadrian Daicoviciu miscalculated (as he himself admitted) to 68 the number of columns surrounding the Horseshoe of the Great Circular Sanctuary. Subsequently he would fix this mistake, warning the authors from Brasov of a wrong theory based on this erroneous calculation, that they should have review all their calculations. I think such situations led to loss of confidence and therefore of interest to decipher the numerical significance of the Sanctuaries. Before Acad archaeologist Hadrian Daicoviciu had corrected the number of columns surrounding the Grand Circular Sanctuary, researcher C. Bejgu used the number of 84 columns in calculations required by the archeo-astronomical numeration, as 84 can only be the double of 42 (number of weeks in the vulgar decade of lunations). Acad Hadrian Daicoviciu indicates the number of 84 marks within the site, and this was to confirm the correctness of the definition of numeration as a notional archeo-astronomical relic. Within the Association of the Romanian Scientists, today called the Academy of Sciences, whose chairman was Academician Nicolae Teodorescu, Secretary General of the Balkan Union of Mathematicians and President of the Society of Mathematical Sciences in Romania, I headed over, as a secretary, the Commission for multidisciplinary investigation of history and archeology, chaired by Dr. archaeologist Basil Boronean, director of -

Magda Stavinschi, directoarea Institutului Astronomic al Academiei Romne, comisie n care profesorul Constantin Bejgu activa cu mult contiinciozitate (fig. 2, fig. 3). n anii 199l-l992 i 1993 am organizat expediii tiinifice la Sanctuarele dacice de la Costeti-Hunedoara i Sarmizegetusa Regia. ]La expediia din 1992 a participat i octogenarul academician Nicolae Teodorescu, arheologii doctori n tiine Alexandru Vulpe i Vasile Boronean, directoarea Muzeului din Deva, arheolog Adriana Rusu, arheolog Victor Teodorescu din Ploieti i cercettori apreciai pentru studiul pluridisciplinar al arheologiei, ca ing. gral. locotenent (r) Vasile Dragomir, ing. Fl. C. Stnescu, arhitect Silvia Pun, astronomii dr. Dorin Chi, dr. Tiberiu Oproiu, Irina Predeanu, Petre Popescu, ing. Speolog Ic Giurgiu, ing. Paul Tonciulescu, Luca Manta precum i cercettori din Direcia de specialitate a Armatei.

La expediia din 1993, a participat i profesorul Clive Ruggles de la Universitatea Leicester Anglia, preedintele Conferinelor Internaionale OXFORD pentru arheoastronomie, la invitaia Asociaiei Oamenilor de tiin, a Comisiei Naionale UNESCO pentru Romniei, n nelegere cu Societatea tiinelor Matematice, Institutului de Astronomie i Institutului de Geodinamic ale Academiei Romne, precum i cu Consiliul Local Judeean Hunedoara, Muzeul Arheologic Deva, Direcia Patrimoniului din Ministerul Culturii i Ministerul Lucrrilor Publice i Amenajrii Teritoriului. Aceast aciune a Asociaiei Oamenilor de tiin continua contactele academicienilor Grigore Moisil i Nicolae Teodorescu cu ROYAL SOCIETY clin Anglia n 1970, cnd s-a organizat n Romnia seminarul comun Matematica n sprijinul istoriei i arheologiei. 23

the History Museum of Bucharest and Dr. astronomer Magda Stavinschi, director of the Astronomical Institute of the Romanian Academy a committee where Professor Constantin Bejgu was very active. Between 199l-l992 and 1993 we organized scientific expeditions to the Dacian sanctuaries at Costesti- Hunedoara and Sarmizegetusa Regia. On the expedition in 1992, notable names participated, as the octogenarian Academician Nicolae Teodorescu, the archaeologists and doctors of science Alexandru Vulpe and Vasile Boronean, the directress of the Museum of Deva, archaeologist Adriana Rusu, the archaeologist Victor Teodorescu from Ploieti together with well-known researchers in the multidisciplinary study of archeology General engineer lt. Vasile Dragomir, eng. Fl. C. Stnescu, architect Silvia Pun, the astronomers Dr. Dorin Chi, Dr. Tiberiu Oproiu, Irina Predeanu, Petre Popescu, eng. speologist Ic Giurgiu, eng. Paul Tonciulescu, Luca Manta and researchers from the specialized Departament in the Army. On the expedition in 1993, professor Clive Ruggles from the University of Leicester England, was invited to participate. He was the president of the International OXFORD Conferences for archeo-astronomy, being invited by of the Association of the Romanian Scientists and of the National Commission for UNESCO, in agreement with the Mathematical Sciences Society, the Astronomy Institute and the Institute of Geodynamics of Romanian Academy, together with the Local Council of Hunedoara, the Archaeological Museum in Deva, the Heritage Division of the Ministry of Culture and Ministry of Public Works and Town Planning. This action was meant to continue the contacts that acad. Grigore Moisil and Nicolae Teodorescu had with the British ROYAL SOCIETY in 1970, when Romania held in the joint seminar Mathematics in support of history and archeology. -

Expediia s-a transformat ntr-un real colocviu internaional despre cunotinele tiinifice ale dacilor. Doctorul arheoastronom Clive Ruggles a apreciat contribuia cercettorilor membri a Asociaiei Oamenilor de tiin la descifrarea cunotinelor astronomice ale dacilor. Domnia sa a rostit cuvinte ncurajatoare: Am cunoscut un numr de situri arheologice... i o seama de arheoastronomi, care m-au impresionat foarte mult... Arheoastronomia, n cei 30 de ani de existen a nvat s e reticent, anduse la intersecia multor discipline... Unele ipoteze prezentate aici mau impresionat n mod deosebit E important c ne-am cunoscut i trebuie s continum discuiile. Sunt ncurajatoare inteniile ce avei de a face eforturi pentru a conserva i folosi aceste date. Este evident necesitatea participrii la aceasta a comunitii internaionale n beneciul civilizaiei... Ca urmare, mai muli cercettori din Romnia am devenit membri ai SEAC (Socit Europene pour lAstronomie dans la Culture). (fig. 5) Membrii A.O.., ntre care profesorul Bejgu au inut nenumrate prelegeri despre cunotinele tiinifice ale dacilor n coli, faculti, case de cultur, asociaii tiinifice (fig. 6). mpreun am semnat n 1992 APELUL avertisment adresat instituiilor supreme ale Statului, prin care se cereau msuri urgente pentru conservarea i valorificarea monumentelor dacice, apel pe care l redm aici, cumeniunea c are i azi aceeai actualitate i nsemntate. (fig. 7) Comisia pentru Investigarea Pluridisciplinar a Istoriei i Arheologiei a Asociaiei Oamenilor de tiin din Romnia a reunit n cadrul EXPEDIIEI COLOCVIU intitulata Cunotine tiinice ale dacilor personaliti de diverse specialiti din instituii implicate n cercetarea i armarea valorilor spirituale. 24

The expedition turned into a real international colloquium on the scientific knowledge of the Dacians. PhD. archeo-astronomer Clive Ruggles appreciated the contribution of the Romanian researchers in revealing the astronomical knowledge of the Dacians. He spoke encouraging words: I met a number of archaeological sites ... and some archeo-astronomers, who impressed me very much ... In the last 30 years, the archeoastronomy learned to be reluctant, being located at the intersection of several disciplines ... Some hypotheses presented here particularly impressed me very much. It is important that we have met and we need to continue our debates. Your intentions to make efforts for preserve and use these data are very encouraging. The need of the international community to participate in this, for the benet of civilization, is obvious ... As a result, many Romanian researchers have become members of SEAC (Socit Europenne pour lAstronomie dans la culture). (Fig. 5) The Romanian Association members, including Prof. Bejgu, held numerous lectures in schools, colleges, houses of culture, and scientific associations on scientific knowledge of the Dacians (Fig. 6). Together we signed in 1992 a Warning Call, addressed to the supreme institutions of State, which demanded urgent measures for the conservation and enhancement of the Dacian monuments. The text can be read here, with the specification that it has the same value and significance even today. (Fig. 7) The Commission for the Multidisciplinary Investigation of History and Archeology within the Association of the Romanian Scientists brought together many specialists from different areas of study, working in different institutions involved in researching and asserting spiritual values, within the COLLOQUIUM - EXPEDITION on the topic Scientic knowledge of the Dacians. -

Aciunea a avut loc n intervalul 2023 septembrie 1991, la Sarmizegetusa Regia i mprejurimi, nscriindu-se n irul de manifestri de acest gen, cum a fost cea organizat de redacia Buletinului Monumentelor Istorice mpreun cu arheologii din zon, n iulie 1971. Participanii la expediia noastr rearmau c vestigiile arheologice dacice din Munii ureanu (Ortiei) reprezint un obiectiv de importan naional primordial i de deosebit interes tiinic universal. Aceast importan i acest interes decurg din concepia original a sistemului constructiv de ansamblu, bazat pe cunotine tehnice i tiinice de arhitectur, construcii, astronomie, matematic, medicin, metalurgie i militare, precum i din dovezile unei nalte viei spirituale. Sunt aici prezente de asemenea i elemente ale convieuirii daco-romane. Considerm ns de datoria noastr s semnalm c starea actual de conservare i valoricare a acestor vestigii este total necorespunztoare, ameninnd cu degradarea i distrugerea lor iminent. Lucrrile de restaurare i consolidare au fost ntrerupte de decenii, prin sistarea nanrii Factorii naturali acioneaz distructiv asupra monumentelor, n care se continu spturile pentru investigaii fr msuri de protejare i consolidare, datorit lipsei de fonduri. La acestea se adaug i condiiile ineciente de supraveghere i paz; accesul este necontrolat starea i integritatea pieselor sunt nesupravegheate. Fa de cele mai sus artate, reinndu-ne cu greu strigtul de maxim ngrijorare, facem un struitor apel pentru: - promovarea de urgen a unei legislaii speciale n vederea declarrii ansamblului monumentelor dacice din Munii ureanu (Ortiei) precum i a mediului nconjurtor, ca REZERVAIE NAIONAL, cu toate msurile ce decurg de aici; 25

The action took place between 20-23 September 1991, at Sarmizegetusa Regia and surroundings, being one of the events of this type, such as the one organized in July 1971, by the Bulletin of the Historical Monuments, together with local archaeologists. The participants in our expedition reafrmed that Dacian archaeological relics from Sureanu Mountains (Ortie) represent an overriding element of national importance and of great scientic interest worldwide. This importance and interest arise from the original concept of the overall system design, based on technical and scientic knowledge of architecture, engineering, astronomy, mathematics, medicine, metallurgy and military, as well as from the evidence of a high spiritual life. There are also evidences of Dacian-Roman co-existence. However, we consider our duty to ag out that the current state of conservation and recovery of these relics is entirely inappropriate, threatening with their imminent degradation and destruction. Restoration and consolidation was interrupted for decades, by the cease of nancing. Destructive natural factors act on the monuments, where the excavations are continued in order to investigate without the protection and enhancement measures, due to lack of funds. To all these, there are to be added ineffective monitoring and security conditions; the access is uncontrolled and the condition and integrity of the remains are totally unattended. To all those shown above, deeply concerned, we make an insistent call for: - immediate promoting of special emergency legislation to declare the Dacian ensemble monuments at Sureanu Mountains (Ortie) and the environment, as a NATIONAL RESERVE, with all the measures resulting from this; -

- asigurarea mijloacelor de organizare, materiale i nanciare n vederea elaborrii i realizrii unui proiect naional de protejare, salvare, investigare, restaurare, conservare i valoricare tiinic pluridisciplinar a vestigiilor geto-dacice. n acest sens propunem ca prim obiectiv i de maxim urgen COMPLEXUL SARMIZEGETUSA-REGIA, cernd includerea lui pe lista de prioriti absolute a UNESCO pentru CONVENIA PATRIMONIULUI MONDIAL, deoarece prin valoarea comunicrii, acest vestigiu nscrie spiritualitatea dacic n circuitul universal al vremii, oferind informaii importante pentru istoria culturii i civilizaiilor. Acest apel a fost amplu difuzat n pres (fig. 4). Ne-am bucurat cnd Ministerul Lucrrilor Publice i Amenajrii Teritoriului elabora, pentru 1994-l995, STUDIUL multidisciplinar pentru protecie i protejare a zonelor arheologice din Munii Ortiei. (Fig. 10) Menionez nc odat c acest apel a fost fcut n anul 1992! n prezent cele ase fortree (Sarmizegetusa Regia, LuncaniPiatra Roie, Costeti-Blidaru, CostetiCetuie, Cplna i Bnia), care au format sistemul defensiv al lui Decebal, fac parte din Patrimoniul Cultural Mondial UNESCO. ***

- Providing the means of organizing, material and nancial resources in order to develop and implement a national project to protect, rescue, investigate, restore, preserve and multidisciplinary scientically recover of the Getic-Dacian relics. In this regard, we claim that the COMPLEX SARMIZEGETUSA REGIA should be considered as the primary aim and emergency, asking for its inclusion on the list of priorities of UNESCO WORLD HERITAGE CONVENTION, because this vestige includes Dacian spirituality in the universal time ow, providing important information for cultural history and civilizations. This call was widely spread in the press (Fig. 4). We were happy when the Ministry of Public Works and Territorial Development set up, for 1994-l995, a Multidisciplinary study for protection of the archaeological area in Orastie Mountains. (Fig. 10) I repeat that this call dates from the year 1992. At present, the six fortresses (Sarmizegetusa Regia, Luncani-Piatra Roie, Costeti-Blidaru, Costeti-Cetuie, Cplna i Bnia) that formed Decebalus defensive system, belong to the UNESCO world cultural patrimony. ***

26

Prezentnd lucrarea cercettorului Constantin Bejgu, sunt convins c ofer tiinei arheoastronomice un studiu valoros. mi ndeplinesc astfel i o obligaie de prietenie, pe care sunt onorat s o dezvlui, citnd cteva rnduri din scrisoarea pe care mi-a adresat-o autorul la 20 septembrie 1988: ... Ceea ce doresc s cunoatei este c lucrarea avanseaz dei mai greu, totui avanseaz i datorez aceasta sprijinului mai mult dect sincer i prietenesc pe care mi-l acordai. Pentru c numai dac lum n seam posibilitatea pe care mi-ai oferit-o prin buna cunoatere a colierului i tot a nsemnat pentru progresul acestei cercetri enorm de mult. Ce fericii sunt cercettorii, care au sprijinul loial al unor foarte buni prieteni... Oricum ns lupta trebuie dus, iar dac dv. luptai alturi de mine pentru realizarea acestui el, este foarte bine, cu att mai mult cu ct eu parc nu a mai dispune deocamdat de resurse pentru a m lupta cu ineria dogmatic att de duntoare procesului cunoaterii... Poate c astzi gndesc aa pentru c v tiu angajat ntr-o btlie pe care ar fi trebuit s o duc eu. Poate pentru c mi dai prin ceea ce facei, sigurana utilitii cu primordialitate a cercetrii n sine, poate c... Oricum, in s v asigur c vom merge pn unde se va putea. Fapt pentru care v voi rmne recunosctor pentru totdeauna. (fig. 9) A mrturisi c, dup mine, Constantin Bejgu avea chiar o statur i un chip specific dacilor, aa cum i cunoatem noi din basoreliefurile Columnei Traiane i din reproducerile unor statui de pileai. Era un mare iubitor de excursii. De altfel, prima excursie la Costeti-Hunedoara i Sarmizegetusa Regia a fcut-o pe motociclet cu soia. tia s pun cortul, s fac fripturi la grtar, s pescuiasc, s culeag i s gteasc ciuperci, cum puini oameni tiu. i plceau povetile, scenariile. Iat dou schie de scenarii pe care i le povesteam n excursii i apoi, deorece le apreciase, leam comunicat la colocviile noastre. 1. Dup ce inginerul Florin C. Stnescu 27

Presenting the summary paper of the researcher Constantin Bejgu, I am sure that I provide science a valuable archaeoastronomy study. I thus answer to a duty to a friend, that I am honored to disclose, by quoting several lines in the letter that I had received from the author on September 20, 1988: ... What I want you to know is that my work is progressing - although more difficult, however, progressing - and I owe this to your honest and friendly support. Because if we only take into account the possibility that you offered me by knowing the necklace and all of this meant a lot to the research progress. How happy are those researchers who have the loyal support of good friends! ... But the fight must be waged anyway, and well succeed better if you join me in achieving this goal, especially now, when I dont have enough resources to fight against this dogmatic inertia, so harmful to the knowledge process ... Perhaps today I think so because I know you are engaged in a battle which I should have fought. By your action, you give me safety and utility especially regarding the research itself... However, I assure you that well continue, as far as possible. For which I will remain forever grateful to you. (Fig. 9)

I must confess that for me, Constantin() Bejgu had even a specific Dacian stand and face, as we know them from the bas-reliefs on Trajans Column and from reproductions of some statues. He loved hiking. Moreover, his first trip to Costesti-Hunedoara and Sarmizegetusa Regia was on his motorcycle together with his wife. He knew to build a tent, to grill steaks, to fish, to gather and cook mushrooms. He enjoyed stories. Here are two drafts of scripts which I was telling him on our trips and which, because he liked them, I have communicated to our meetings. 1. After Florin C. Stanescu, an engineer -

din Sibiu, cu ndrumarea arheologului Ion Glodariu au fcut ca, prin ceaa unor prudene exagerate, s strbat razele SOARELUI DE ANADEZIT ale incintei sacre, cu posibilele lui semnificaii astronomice, s-a recucerit pentru tiina strmoilor nordul perfect, echinociile i solstiiile, determinate n acest perimetru! Eu susineam c aceste semnificaii nu exclud folosirea altarului pentru cult. Aa c propuneam scenarii, ca acesta: De sub lespezile de andezit, n timpul ceremoniilor curgea, ctre mulimea de sub deal, apa amestecat cu sngele rezultat din sacrificii pe jgheaburi mari, cioplite din calcar.... Ceremoniile puteau prevesti fenomene astronomice n stare s impresioneze oamenii simpli, cum sunt eclipsele. Mi-i imaginez pe nemuritorii gei cum, (Herodot) trag cu sgeile n sus spre cer i amenin divinitatea (care provoac aceste fenomene)... Dac rpirea astrului, ca semn divin, prevenit de rege i preoii lui, era astfel zdrnicit, la ndemnul acestora, motivele credinei i supunerii oarbe capt temei i pe aceast cale. Cultul lunar i cel solar primesc n aceste situaii suport emoional. Dar implantarea soarelui de andezit aici se datoreaz mai ales funciilor de modelare a timpului, n corelaie cu amplasamentelecalendar din jur. S ne imaginm ce se petrece n jurul soarelui de andezit la amiaz, cnd umbra indicatorului central cade pe limba altarului! Preotul Suprem, nsoit de pileai, nainteaz pe table de piatr din gresie rezistent, lefuite cu grij strbtnd grdinile suspendate ale aezrii. n faa altarului, ei constat trecerea zilei, pe care iniiaii o consemneaz n rbojul calendar. n ordinea cerut de nsemntatea zilei ncheiate, notarea se fcea ncepnd cu aliniamentul patrulater A, pentru zi, sptmn, lun, trimestru... apoi n Rotonda Mare i n Rotonda Mic, pentru zile, sptmni, luni i ani. Totul se opereaz n conformitate cu semnificaiile pieselor acestor sanctuare, 28

in Sibiu, with guidance form the archaeologist Ion Glodariu, has cleared up through the fog of exaggerated caution, the rays of the hard rock sun of the sacred enclosure, with all its possible astronomical significance, the perfect North, the equinox and solstice, calculated for this area were recaptured for our ancestors science! I always claimed that these meanings do not exclude the use of the worship altar, so I suggested ideas like this: From under the slabs of hard rock, during ceremonies, the water mixed with the blood resulted from sacrifice owed toward the crowd under the hill in large waterways, carved in limestone ... . Ceremonies were able to foretell astronomical phenomena that would impress ordinary people, such as eclipses. I imagine the immortal Getae as shooting arrows up to the sky and threatening divinity (responsible for these phenomena)... If abduction of the celestial body, as a divine sign, prevented by the king and by his priests, was thus stopped to their urge, blind faith and obedience become relevant this way. Worshipping the moon and the sun receive emotional support, in these situations. But implanting here the hard rock sun is mainly due to time-shaping functions, related to the surrounding sites. Imagine what happened around the hard rock sun at noon, when the central indicator shadow falls on the altar clockhand! The High Priest, accompanied by the noble Dacians, step forward on strong stone slabs, carefully polished through the hanging gardens of the settlement. In front of the altar, they state the day shift, which the wise men score on the calendar. According to the significance of the day, the calendar is marked starting from the rectangular alignment A, for each day, week, month, quarter ... in the Great Rotunda and for days, weeks, months and years in the Small Rotunda. Everything is done in accordance with the meanings of the pieces of these sanctuaries, -

aa cum reiese din lucrrile profesorului C. Bejgu. Aceasta este numeraia n aciune! Amplasamentele i grdinile ce le nconjoar, sunt accesibile numai iniiailor. n jurul Rotondei Mari, la cele 104 blocuri de andezit din cercul A se socotesc sptmnile celor doi ani vulgari de cte 52 de sptmni (2 x 52). n restul zilei i nopii putem vedea pe unul cercetnd poziia cerului... pe acesta studiind descreterea i scderea lunii, pe cellalt observnd eclipsele soarelui.... 2. Altdat, dup ce stabilisem structura geometric a Rotondei de la Pecica, am decis s ne-o imaginm refcut i introdus n circuitul sacerdotal. Fiind ucenici, aflai pe antierul arheologic pentru iniiere, ptrundem n incinta sanctuarului fuit cu lut galben, printre stlpii cei mai distanai, pe unde se introduc vreascurile i micua cprioar, pentru sacrificiu. E noapte cu lun aproape plin. ntreinem focul sacru n vatra de form oval nconjurat cu o gardin din pietre mari de ru i ateptm sosirea Marelui Preot. Iat-l urcnd pe treptele din buteni enormi ale fastuosului prleaz strmoesc. E urmat de civa pileai. Toi sunt mbrcai n alb. Dup ei vin cei iniiai n tainele sacerdotale. Costumele celor ce vin sunt gri nchis. Ucenicii consemneaz situarea semnelor indicatoare pentru 42 sptmni n dreptul stlpului de form patrulater, mpreun cu semnul ce noteaz al 6-lea ciclu de 10 lunaii. Marele Preot consemneaz n mod solemn evenimentul, artnd c luna nu este nc rotunjit. El ridic una din cele trei sulie aflate lng focul sacru, anunnd srbtoarea celor trei zile extra-calendaristice dedicate cultului lui Zalmoxe (60 lunaii corespund celor cinci ani a dousprezece luni, uzuali n oraele-state greceti, la care se refer Herodot cnd vorbete despre trimiterea solilor la Zalmoxe, de ctre geto-daci). Evenimentul este anunat de un btrn care sufl n fluier, un tub de os foarte 29

as shown in the work of Professor C. Bejgu. This is numeration in action! Sites and their surrounding gardens are accessible only to the illuminated ones. Around the Great Rotunda, for the 104 blocks of hard rock in the A circle they count two common years of 52 weeks each (2 x 52). During the rest of the day and night we can see one doing research on the sky position, another one studying Moon decrease..., another one observing Sun eclipses... . 2. Some other time, after we had stated the geometric structure of the Rotunda at Pecica, we decided to image it rebuilt and inserted in the sacerdotal circuit. As disciples, on an esoteric archaeological site, we get inside the sanctuary fashioned with yellow clay, among the most distant pillars, where the brushwood is placed, together with the little deer to be sacrificed. Its almost full moon night. We maintain the sacred fire in the oval hearth surrounded by a large river stone chime and wait for the arrival of the High Priest. Here he is climbing the enormous log steps of the ancient pompous stile. He is followed by some noble Dacians. All are dressed in white. The illuminated follow them, dressed in dark gray clothes. The disciples note the location of the indicators for 42 weeks in front of the rectangular pillar, together with the sign noting the 6th round of 10 lunations each. The High Priest solemnly records the event, showing that the moon is not still rounded. He raises one of three spears near the sacred fire, announcing the holiday of these three extra-calendar days dedicated to the cult of Zalmoxis (60 lunations correspond to five years of twelve months each, very common in Greek city-states, which Herodotus refers to when speaking about sending messengers to Zalmoxis, by Getic-Dacians). The event is announced by an old man blowing the whistle, a highly polished bone -

lefuit, ornamentat la o extremitate cu un cerc incizat. A treia sear srbtorile continu, relundu-se cu intrarea Marelui Preot, a preoilor i a celorlali iniiai. Sunt pregtite trei sulie i se alege candidatul pentru a fi trimis sol la Zalmoxe. Acesta se dovedete a fi un talentat om de litere, (nu cercettor, nu regizor) i e invitat s-i citeasc versurile pentru c e poet. Iniiaii ascult emoionai, apreciind c n acest inut, Orfeu nu este singurul poet11 i se pregtesc s-l arunce n suliele ridicate de oteni spre cerul pe care strlucete luna deja plin, rotunjit. Noi glumeam, apreciind c azi aceast cinste ar reveni cercettorilor tiinifici pluridisciplinari. Pregtind pentru tipar aceast lucrare, m gndesc la nenumratele creiere romneti care stpnesc magia matematicii i colind lumea afirmndu-se n mod exemplar n software. Cred ntr-un aport romnesc excepional la dezvoltarea softului universal aici, la noi, acas, n aceast civilizaie a ncifrrilor i descifrrilor cu tradiie milenar. NOTE 1. Zalmoxe (strlucit, luminat, nvat) sau Zamolxe (zeu tritor printre oameni, zeu pmntean) n nelegerea autorilor, conform definiiilor cunoscute. 2. Herodot (IV. 96), n Izvoare pentru Istoria Romniei, vol. I, Bucureti, 1964. 3. Iordanes Getica. 4. Hellanicos Obiceiuri barbare (Culegere, vol. I, p. 7). 5, 6. Enciclopedia civilizaiei i artei egiptene. Ed. Meridiane, Buc. 1974. 7. 42 (numrul de sptmni dintr-o decad lunar vulgar, unde numrul de zile e de 42x7=294), 295 (numrul de zile dintr-o decad lunar real) 30

tube, ornamented with an incised circle at one end . The third evening celebrations continue, by enter of the High Priest and the other illuminated ones. Three spears are ready and the candidate to be sent to Zalmoxis in chosen. He is a gifted man of letters, (not a researcher, not a director) and he is invited to read his poetry - because he is a poet. The insiders listen in excitement, saying that in this region, Orpheus is not the only poet11, being prepared to throw him in the spears raised by the soldiers up to the sky, where the moon already shines, fully rounded. Jokingly, we said that this honor would be given nowadays to the multidisciplinary researchers. Ready to print this paper, I am thinking about how many Romanian specialists, masters of the magic of mathematics, are wondering the world, rising to the top in software. I believe in an exceptional Romanian contribution to universal software development here, at home, within our civilization with millenary tradition in enciphering and deciphering. NOTES 1. Zalmoxe (billiant, enlightened, erudite or Zamolxe a God living among people, an earth-born God) according to the authors comprehension, and to the known definitions. 2. Herodot (IV. 96), in Izvoare pentru Istoria Romniei, vol. I, Bucharest, 1964. 3. Iordanes Getica. 4. Hellanicos Obiceiuri barbare (Culegere, vol. I, p. 7). 5, 6. Enciclopedia civilizaiei i artei egiptene. Ed. Meridiane, Buc. 1974. 7 .42 (the number of weeks in one monthly decade, where the number of days is 42x7=294), 295 (the number of days in one monthly decade) -

8. Acta Mussei Napocensis 22-23, 8586, p. 105-l47. 9. I.H. Crian Spiritualitatea getodacilor, Ed. Albatros, Buc, 86. 10. Herodot IV, 94. 11. Ovidiu. Pont, II, 9, 5l-54. 12. Film documentar tiinific Calendarul geto-dacic. Numeraia, Sahia Film 1989.

8. Acta Mussei Napocensis 22-23, 8586, p. 105-l47. 9. I.H. Crian Spiritualitatea getodacilor, Ed. Albatros, Buc, 86. 10. Herodot IV, 94. 11. Ovidiu. Pont, II, 9, 5l-54. 12. A documentary film: Calendarul getodacic. Numeraia Sahiafilm 1989.

31

Filmul tiinic CALENDARUL GETODACIC, NUMERAIA

SahiaFilm, 1989. Color, 13 min. Limba romn, englez, francez, rus i german. Scenariul i regia David Reu,
Comentariul David Reu i Constantin Bejgu. Consultaia tiinic Acad. Nicolae Teodorescu (matematic-astronomie) i Dr. Alexandru Vulpe (arheologie-istorie veche).

The documentary THE GETICDACIAN CALENDAR. THE NUMBER OF ITEMS AND THEIR MEANING
SahiaFilm, 1989. Color, 13 min. Romanian, English, French, Russian and German languages Written and directed by David Reu
Film commentary: David Reu and Constantin Bejgu Scientic advisory: Acad. Nicolae Teodorescu (mathematics astronomy) and Dr. Alexandru Vulpe (archaeology ancient history) Handwritten texts of the scientific advi-

Texte tiinifici.

olografe

ale

consultanilor

sors:

1. 26 XI 1988 Acad. Nicolae Teodorescu: De acord cu coninutul tiinic i modul de expunere a materialului n scenariu. 2. 8 03 1989 Dr. Alexandru Vulpe: Consider c, din punct de vedere arheologic i istoric, scenariul ndeplinete condiiile necesare pentru a putea pus n practic. Ipoteza funciei calendaristice a grupurilor de aliniamente circulare i rectangulare din sanctuarele dacice a fost emis i discutat cu mult competen de specialiti. Plecnd de la aceast ipotez a relaiilor numerice din cadrul aliniamentelor, ideile prezentate n scenariul de fa mi se par utile i interesante. Punerea lor n circulaie va stimula cu siguran imaginaia spectatorilor i va contribui la interesul pentru cunoaterea civilizaiei spirituale geto-dace, al crei nivel, n cadrul lumii antice, se dovedete a apropiat de marile civilizaii ale vremii. Sunt deci de acord cu realizarea acestui lm i cu consultarea tiinic a realizatorilor. 33

1. 26 XI 1988 Acad. Nicolae Teodorescu: I agree with the scientic content and with the way it is presented in the script. 2. 8 03 1989 Dr. Alexandru Vulpe: I consider that from the archaeological and historic points of view, the script meets the required conditions. The hypothesis about the calendar function of the circular and rectangular alignment groups in the Dacian sanctuaries was issued and discussed with much competence by specialists. Starting from the assumption of numerical relations within the alignments, I nd the ideas in this scenario useful and interesting. Their release will certainly stimulate the viewers imagination and will contribute to the interest in knowing the GeticDacian spiritual civilization, which level proves to be, in the ancient world, very close to the great civilizations of the time. I therefore agree with the completion of this documentary lm and with my contribution as a scientic advisor for its authors. -

Comentarii la fotograme din lmul Calendarul geto-dacic, Numeraia.

Vestigiile geto-dacice ne fascineaz prin aura de mister ce le nvluie. Ele au sugerat dintotdeauna preocupri legate de matematica astronomic i calendaristic. Asemenea sugestii decurg din regularitatea gruprilor de stlpi i pietre, care se constituie n aliniamente circulare sau dreptunghiulare.

Comments to the images from the lm The Getic-Dacian calendar. The number of items and their meaning
Getic-Dacian relics continue to fascinate us, by their mystery. They have always suggested interest in astronomical and calendar mathematics. This interest comes from the regularity of columns and stones groups, circularly and rectangularly shaped.

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Iat prerea Acad. Nicolae Teodorescu, preedintele Societii de tiine Matematice i al Asociaiei Oamenilor de tiin din Romnia, secretarul general al Uniunii Balcanice a Matematicienilor: Aprofundarea unor aspecte eseniale ale cunotinelor actronomico-matematice ale geto-dacilor oblig cercettorul tiinic s ptrund tainele ncifrate n sanctuarele strbune, a cror funcie calendaristic a fost amplu discutat de arheologi, astronomi, matematicieni, ingineri, arhiteci i ali oameni de cultur.

The oppinion of acad. Nicolae Teodorescu, President of the Romanian Mathematicians Society and The Association of Romanian Scientists, Secretary General of The Balcans Mathematicians Union: Going deeper into some essential aspects of the mathematical or astronomical knowledgeof the Dacians, determines the historians to search in our ancient sanctuaries encyphered secrets. The sanctuaries function as calendars has been broadly discussed by archeologists, mathematicians, engineers, architects and other specialists.

Colectivul nostru de realizatori reconstituie n studio machete pentru o ndrznea ipotez matematico-astronomic referitoare la menirea calendaristic a altarelor timpului att de ndeprtat, pornind de la realitatea arheologic pstrat n teren sau consemnat n rapoarte de spturi i comunicri.

Our researchers re-make in the studio some experimental models, to support a daring mathematic- astronomical hypothesis regarding the calendar functions of these altars of an ancient time, starting from the archaeological reality kept in the field or in reports and papers from the diggings.

35

Iat i prerea Dr. n tiine arheologice Alexandru Vulpe: Ipoteza relaiilor numerice din cadrul gruprilor de aliniamente circulare sau rectangulare ale sanctuarelor dacice, prezentate n acest lm, mi se pare foarte util i interesant.

The oppinion of dr. Archaeologist Alexandru Vulpe: The presumption of numerical relations within the circular or rectangular alignment groups of the Dacian sanctuaries, as presented in this documentary lm, seems to me very interesting and useful.

Acad. Nicolae Teodorescu: S ptrundem cu ncredere i rigoare deci, pe trmul cunoaterii zestrei att de gritoare a tcutelor noastre vestigii, a cror ndurare i mrinimie nu vor niciodat ndeajuns preuite.

Acad. Nicolae Teodorescu: Lets condently step onto knowledge ground of our silent but yet so meaningful relics, which will never be enough valued.

36

n anul 1984 Prof. Constantin Bejgu public o ipotez despre legtura dintre ritmurile unor grupri de piese din descoperirile arheologice i ritmurile ciclurilor lunare sau solare, propunnd o descifrare original a rbojului calendar din sanctuarele geto-dacice.

In 1984, Prof. Constantin Bejgu issued another theory about the link between the rhythm of some relics groups, and cosmic rhythms of the Moon or the Sun, proposing an original understanding/deciphering of the Dacian calendar in the sanctuaries.

Dar s-l ascultm pe autorul ipotezei: Istoria culturii i civilizaiei consemneaz la mai toate populaiile arhaice existena unui cult al lunii. Imaginea lunii e legat de cel mai vechi calendar, cunoscut la vechii egipteni. Aceasta, n principal se datoreaz constatrii dependenei unor bioritmuri eseniale ale lumii animale de ciclicitatea fazelor Lunii.

The author explained: History of culture and civilization shows that most of the ancient populations practiced a cult of the Moon. The image of the Moon is found in the oldest known calendar the Egyptian one. This is mostly because some essential animal bio-rhythms depend on Moon cycles.

37

Iat principalele elemente ale ipotezei: Se tie c fazele Lunii (N. DR. Lun nou, primul ptrar, al doilea i Lun plin) au oferit cele dou uniti de timp, sptmna de apte zile i luna calendaristic de patru sptmni.

These are the main elements of the theory: It is already known that Moon phases have offered the 2 time units, the 7 days week and the 4 weeks month.

Dar lunaia, perioada de aliniere a Lunii cu Pmntul n aceeai poziie relativ fa de Soare, dureaz mai mult de 29 de zile i jumtate.

But lunation, the period of time when the Moon aligns to the Earth in the same position related to the Sun, lasts more than 29 days and a half.

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Vestigiile arheologice de la Costeti, judeul Hunedoara, relev dou sanctuare nvecinate, cu cte 6 rnduri de 6 sau 7 stlpi fiecare.

Archaeological relics from Costeti, Hunedoara, reveal two close sanctuaries, having 6 or 7 column rows each.

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n aezarea dacic de la Pecica, judeul Arad, tot sec. I . Hr., a fost descoperit un sanctuar, format i el din grupri de cte 6 sau 7 stlpi fiecare.

Within Dacian settlement of Pecica, Arad, a sanctuary was discovered in the first century B.C., having also 6 or 7 pillars on each row

C.B.: Aceste aliniamente amintesc de cele 30 de grupri a cte 6+1 stlpiori din Marele Sanctuar Circular de la Sarmizegetusa Regia.

C.B.: These alignments remind us about the 30 groups of 6+1 pillars, from the Great Circular Sanctuary of Sarmisegetusa Regia.

40

C.B.: Semnificnd cu o sptmn fiecare stlp din aliniamentele cu 42 piese, aflm cheia enigmei. (N. DR: Sunt ntrebat: de ce semnificm cum vrem stlpii? Rspund: Nu cum vrem, ci dup numeroase ncercri, cu multe variante de numere, autorul ipotezei a ajuns la descoperirea cifrelor folosite.) Obinem o durat cu numai o zi mai scurt de ct perioada a zece lunaii, aspect ce sugereaz o posibil nrudire a acestor cicluri cu controversatul calendar lunar de 10 luni. (N. DR: Din care se trag denumirile folosite azi pentru ultimele luni din an: septembrie, octombrie, novembrie i decembrie.)

C.B. : If we count one week for each pillar in the alignments with 42 pieces, we can find the key of the mystery. (Its not as we like it to be, but it is a result of many trials and researches.) We obtain thus a time only 1 day shorter than the time of 10 lunations (moon cycles), that suggests a possible and probable alikeness of these cycles to the controversial 10 months calendar. (the source for the names we now use for the last 4 months of the year: September, October, November, December).

Dac semnificaia de 10 lunaii este dat fiecrui stlp, se vor obine serii a cte 60 de lunaii, unde, datorit fraciunii de timp neglijate, apar necesare corecii de cte 2 zile, care pot sugera practici ritualice (extracalendaristice).

If each pillar gets the significance of 10 lunations, where due to some negligible divisions of time, corrections (of 2 days each) must be applied, this could suggest rituals (out of the calendar counting).

41

C. B.: Ciclul astfel construit se ncheie dup 360 de lunaii, cu o eroare neglijabil. Surprindem aici logica numeraiei n baza sexagesimal i a mpririi cercului n 360 de grade, originea creia, dup cum tim, este considerat de natur sumerian.

C. B.: The cycle thus built will be completed after 360 lunations, with a negligible error. We can notice that the logic of numeration (number of items) in 60 and the division of the circle in 360, are, as we already know, of Sumerian origins.

Pe acest munte sacru al dacilor, ntrun posibil Kogaionon pomenit de Strabon, la Sarmizegetusa Regia, n Marele Sanctuar Circular, funciona calendarul geto-dacic. Ritmurile lunare amintite aduceau srbtori tradiionale, care aveau loc la 84 de sptmni i determinau corecii ce puneau de acord timpul calendaristic cu cel astronomic.

On this sacred Dacian mountain, maybe on Kogaionon (as Strabon mentioned), at Sarmisegetusa Regia, in the Great Circualr Sanctuary, the Geto-Dacian calendar was used. The already mentioned monthly rhythms were bringing traditional celebrations, which took place at 84 weeks and were asking for corrections to agree the calendar time with the astronomical one.

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Ipoteza este justificat de existena cercului cu 84 de stlpi, deci dublul ciclului lunar de 42 sptmni. Astrul nopii slujete calendarul solar. Soarele de andezit din vecintatea marelui Sanctuar Circular nregistra schimbarea anotimpurilor.

This theory is justified by the existence of the circle with 84 columns, then twice monthly cycle of 42 weeks. The moon serves the solar calendar. The hard rock sun, next to the Great Circular Sanctuary, was keeping track of the seasons changes.

Schim aa-numita micare diurn a Soarelui. Dup cea mai lung noapte, la solstiiul de iarn din 22 decembrie anul nou al dacilor, soarele urc zi de zi, pn la echinociul de primvar din 21 martie, cnd ziua devine egal cu noaptea, atinge cea mai mare nlime la solstiiul de var cu cea mai lung zi la 22 iunie, dup care coboar spre un nou echinociu, acum de toamn, la 22 septembrie i, revine iar spre solstiiu de iarn.

We can thus notice the so-called diurnal motion of the sun. After the longest night, at winter solstice on December 22 the Dacian New Year, the sun rises every day, until the spring equinox of March 21, when day is equal to night, reaching the highest point at summer solstice, with the longest day in June 22, then descends to a new equinox, at autumn on September 22, and returns to the winter solstice.

43

Aceast succesiune contureaz un an dacic de 13 luni a cte 4 sptmni, adic 52 de sptmni. Un total de 364 de zile.

This succession makes a Dacian year of 13 months with 4 weeks per month, meaning 52 weeks. Overall, 364 days.

C.B. Calendarul Solar Dreptunghiular de la Sarmizegetusa Regia conine 52 de stlpi pe patru rnduri a cte 13 i 7 stlpi mai groi plasai axial. Preoii lui Deceneu puteau folosi cei 7 stlpi centrali pentru marcarea sptmnii. Cu rndurile de 4 stlpi puteau marca 4 sptmni din luna calendaristic, iar cu irurile de 13 stlpi, cele 4 anotimpuri a cte 13 sptmni, deci 52 sptmni dintr-un an. Un total de 364 de zile. Rapoartele arheologice indic cifra de 104 ca reprezentnd numrul blocurilor de andezit bine fasonate care nconjoar Marele Sanctuar Circular. Regizorul lmului menioneaz c acesta este un argument n favoarea numrului de sptmni din anul dacic dublat aici (52x2=104), dovedind concentrarea n aceast Rotond a ntregului rboj-calendar.

C.B.: Rectangular solar calendar from Sarmisegetusa Regia included 52 columns on 4 rows, with 13 and 7 thicker pillars each, axially placed. Deceneus priests could use the 7 central pillars to mark one week. By the 4 pillars rows they could mark 4 weeks in one month, and by the 13 pillars rows the 4 seasons of 13 weeks each, so 52 weeks in total, during 1 year. This meant 364 days. Archaeological reports indicate the figure 104 as the number of well-shaped hard rock blocks surrounding the Great Circular sanctuary. The lm director stated that this is support for the week number in Dacian year, here doubled (52 x 2 = 104), thus proving concentration of the whole calendar within the centre of this circle.

44

Adaosul de 2 zile dup 84 de sptmni putea lungi un numr de ani astfel nct media timpului n zile s se apropie de anul tropic al epocii. Metoda e ncifrat n stlpii potcoavei centrale: - n 21 de ani (21 de stlpi) aveau loc 13 adugiri (13 stlpi), care lungeau aceti 13 ani la 364+2=366 de zile - Din 21 de ani, ceilali 8 ani (21-13=8) sunt de 364 zile.

Adding 2 days after 84 weeks could make a number of years longer, so that the time average (in days) could come closer the tropical year of that time. The method is hidden in the central horseshoe pillars: - during 21 years (21 pillars), 13 additions (13 pillars) took place, which brought these 13 years to 364 + 2 = 366 days. - out of 21 years, the rest of 8 (21-13=8) are 364 days long.

Media este: 13x366+8x364 mprit la 21=365,238 zile. Astfel, media obinut fcea calendarul dacic mai precis dect cel iulian al romanilor! Urmrind punerea de acord a observaiilor asupra astrului nopii cu calculele din calendarul solar, Micul Sanctuar Circular de aici indic numrul de zile cu care faza de referin a Lunii ntrzie la sfritul fiecrui ciclu de 21 de ani tropici 13 grupri pentru 13 cicluri.

The average is 13x366+8x364 divided to 21=365,238 days. This result made the Dacian calendar more precise then the Iulian, used by the Roman. Following the conciliation of the moon observation and the sun calendar calculations, the Little Round Sanctuary indicates the delay of the moon phase, at the end of each 21 tropical years 13 groups for 13 cycles.

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Adoptarea acestui sistem de semnificaii numerice se poate situa prin calcule la peste 700 de ani nainte de Hristos. (N. DR: De aceea profesorul Constantin Bejgu considera ntemeiat scrierea lui Herodot, c Zalmoxe ar fi trit naintea lui Pitagora. Urmele a 36 de stlpi din Sanctuarul dacic de la Doplinean pe Nistrul Mijlociu, sec. I d. Hr. ca i posibilitatea de a folosi acest sanctuar circular drept rboj pentru memorarea numeraiei ncifrate n sanctuarele din Munii Ortiei, dovedesc rspndirea de calendare identice pe ntreg cuprinsul Daciei.

The age of this calendar can be determined, through mathematical calculations, as dating from the years 700 B.C. (this is why prof. C. Bejgu considered Herodots oppinion, that Zalmoxis would have lived before Pithagora, as being very realistic). The holes of 36 pillars in the Dacian sanctuary at Dolinean, on Dniester, Ist century after Christ, and also the possible function of this round sanctuary as a calendar in the aim of memorizing the numeration hidden in the sanctuaries from the Ortie Mountains, prove the spread of identical calendars all over the Dacian territory.

Aceeai numeraie apare i n Marele Colier de aur de la imleul Silvaniei: 52 pandative sunt organizate dup logica matematic a calendarului din Sarmizegetusa Regia. Datarea n secolul IV d. Hr. a acestui tezaur, sugereaz continuitatea culturii autohtone n Transilvania.

The same numeration is to be found in the Great Gold Necklace in Simleul Silvaniei: 52 pendants are mathematically organised, like the Sarmisegetusa calendar. Dating this thesaurus in the 4th century after Christ suggests cultural continuity in Transylvania.

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Consemnnd o experien multimilenar, limbajul numeraiei din sanctuarele geto-dacice se constitue ntr-un valoros tezaur de vestigii noionale. El sugereaz i cheia dezlegrii aspectelor matematico-astronomice n organizarea pietrelor i stlpilor din enigmaticul Stonehenge mileniul II . Hr.

With a multi-millenary experience, the Dacian numeration in the sanctuaries makes a valuable national archaeological thesaurus. It also suggests the key of understanding mathematical and astronomical aspects in stones and pillars arrangements, at the mysterious Stonehenge 2nd millenium B.C.

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Dr. Alexandru Vulpe: Punerea acestei ipoteze n circulaie va stimula cu siguran imaginaia spectatorilor i va contribui la creterea interesului pentru cunoaterea civilizaiei spirituale a geto-dacilor, al crei nivel, considerat n cadrul larg al lumii antice, se dovedete din ce n ce mai mult a apropiat de marile civilizaii ale vremii.

Dr. Al. V.: Making this theory known will certainly stimulate imagination and will contribute to interest in knowing the Getic-Dacian spiritual civilization, whose level in the ancient world proves to be very close to the great civilizations of the time.

Acad. Nicolae Teodorescu: Autorii lmului nostru propun o nou ipotez, care mi se pare fericit i veridic, oferind informaii valoroase pentru nelegerea unor aspecte controversate ale istoriei i civilizaiei omenirii.

Acad. N. T: The authors of the lm suggest a new approach, that seems true and realistic to me, giving valuable information for understanding some controversial aspects of humankind history and civilization.

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FILMUL DOCUMENTAR SARMIZEGETUSA PENTRU ISTORIA CIVILIZAIILOR

REU STUDIO, un lm de David i Tudor Reu.

DOCUMENTARY FILM: SARMIZEGETUSA FOR THE HISTORY OF CIVILIZATIONS

REU STUDIO, a lm by David and Tudor Reu.

Genericul filmului.

The front titles of the film

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Arheolog dr. Adriana Rusu-Pescaru, director al Muzeului Civilizaiei Dacice i Romane - DEVA Descoperirile arheologice de pe teritoriul Hunedoarei arat o continu i intens activitate social i economic din perioada paleoliticului, neoliticului, epocii bronzului i celor dou faze ale epocii fierului.

Archaeologist dr. Adriana Rusu-Pescaru, director of Museum od Dacian and Roman Civilization - DEVA Archeological findings show a continuous and intense social and economic activity in the Paleolithic, Neolithic, Bronze Age and the two Iron Age phases, in the district of Hunedoara.

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La daci era foarte dezvoltat nc din secolul II . Hr. prelucrarea argintului, din care se confecionau obiecte utilitare i de podoab. Obiecte nelipsite sunt vasele de lut ars lucrate cu mna sau la roat. Monedele aveau motiv de inspiraie figura uman sau animalier. Dacii confecionau piese de art din argint, bronz, aur, monumente de cult din metal sau piatr. Dacii foloseau scrisul, folosind i alfabetul elen, i cel latin. La Sarmizegetusa Regia, ntr-o locuin poligonal, a fost descoperit un mare vas de cult conic, pe care erau imprimate cuvintele DECEBALUS PER SCORILO. n limba dacic per nsemna fiu, inscripia fiind citit Decebal fiul lui Scorilo.

Dacians had very high developed silver processing techniques from the second century B.C., and could make useful objects and jewelry. Commonly found objects are the burnt clay hand-made or wheel-made pottery. Coins were inspired from human or animal images. Dacians used to make art pieces from silver, bronze, gold, religious monuments from metal or stone. Dacians were writing using the Greek and the Latin alphabet. At Sarmizegetusa Regia, in a polygonal house, a large conical religious vase with the inscription DECEBALUS PER SCORILO was discovered. In the Dacian language per meant son, so the words could be translated as Decebalus Scorilos son.

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Urcm pe Valea Apei Grditei spre Sarmizegetusa Regia. Pe dealuri i n vi, numeroase aezri ale complexului civil, militar, politic i spiritual al dacilor. n ansamblul Cetilor Dacice din Munii Ortiei, din sec II . Hr. sec I d. Hr. intrau Costeti-Blidaru, Piatra Roie, Feele Albe, sistem care proteja marele centru de la Sarmizegetusa Regia.

While climbing up the river valley of Grditea, towards Sarmizegetusa Regia. Over hills and valleys, there can be seen many settlements of the civilian, military, political and spiritual complex of the Dacians. The Dacian fortresses complex form Ortie Mountains, during the second century B.C. the first century after Christ, included Costeti Blidaru, Piatra Roie and Feele Albe an architectural assembly that protected the great headquarters of Sarmisegetusa Regia.

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Prima fortificaie este cea de pe dealul Cetuia, satul Costeti, la 561 m altitudine. Are vizibilitate pn la rul Mure. Aceast adevrat Acropole a fost reedin a regilor daci. O scar monumental ne duce spre Turnul-locuin. Avea dou sisteme de fortificaii: valul de pmnt i zidul de incint. Zidul dacilor, lucrat n tehnica murus dacicus, se realiza din dou fee de pietre din calcar legate ntre ele cu brne de lemn (vezi lcaurile n forma cozii de rndunic n care se fixau brnele), iar spaiul dintre fee se umplea cu pmnt i piatr de ru. Aici s-au descoperit i elemente de cultur spiritual, ce constau din 4 sanctuare-aliniamente de tamburi de piatr de calcar, baze pe care se ridicau coloane de lemn.

The first fortress is the one on the Cetuia hills, in Costeti village, situated at 561m altitude. Its visibility goes to the river Mure. This Acropolis was the true residence of the Dacian kings. Monumental stairs lead us to the lodging-tower. It had two systems of fortifications: the ground mound and the inside wall. The Dacian wall, made by the murus dacicus technique, was raised from two limestone surfaces linked by wooden beam-girders (see the swallow-tail shaped holes where the girders were fixed), while the empty space between these surfaces was filled with ground and river stones. Some spiritual - cultural elements, consisting in four sanctuaries alignments of limestone drums, used as a basis for rising wooden columns, were also discovered in the area.

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Mai sus, pe Valea Apei, se afla cea mai puternic fortificaie, pe dealul Blidaru, la 700 m altitudine, cu 6 turnuri solide. Cetile dacilor se vedeau ntre ele pentru a se sprijini reciproc.

Higher up, on the valley, there was the strongest fortress, on Blidaru Hill, at 700m altitude, with its 6 strong towers. Dacian fortresses could communicate (by sight) in order to support each other.

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Capitala statului dac, Sarmizegetusa Regia era situat n aripa de vest a Munilor ureanului, n zon cu relief accidentat, la 1000 de metri altitudine. Regiunea ntreag cuprindea un vast complex de fortificaii i aezri, ntinse pe cca. 200 km ptrai.

The capital of the Dacian state, Sarmisegetusa Regia, was located in the Western side of ureanu Mountains, on rugged field, at 1000 m altitude. The entire area encompassed a vast complex of forts and settlements, extending over approx. 200 square kilometers.

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Sarmizegetusa Regia era amplasat pe Muntele sfnt al dacilor, Kogaionon, pe mai mult de 200 de terase artificiale, avnd toate caracteristicile unui ora n accepiunea termenului din antichitate (inclusiv aduciune de ap i canalizare). Zona sacr se afla pe dou terase susinute de ziduri de piatr i cuprinznd 11 sanctuare construite din piatr i lemn, unele dreptunghiulare altele circulare. Unele dinre acestea au n ele materializate calcule astronomice, o parte descifrate, altele nc necunoscute.

Sarmisegetusa Regia was placed on the holly mountains of the Dacians, Kogaionon, lying on more than 200 artificial terraces, all of which had the characteristics of a city, in the ancient sense (including water and drainage adduction). The sacred area was situated on two terraces, sustained by stone walls and containing 11 circular and rectangular sanctuaries built of stone and wood. Some of these reect astronomic calculations deciphered or not known yet.

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Arheolog prof. Dr. Ioan Glodariu: Civilizaia fierului n Romnia ncepe din secolul al XII lea . Hr. cu bogate exploatri la suprafa, fiind foarte dezvoltat n a doua vrst a fierului. Dacii au cunoscut un cuptor perfecionat pentru reducerea fierului. Obineau lupe de greutate foarte mare (40 kg lng Sarmizegetusa). Cantitatea de fier de aici o ntrece pe cea cunoscut pn acum ntre Viena i Sofia. Dar cea mai mare realizare e cea a unor unelte originale, care i-au pstrat forma i utilitatea pn azi. Romanii au reutilizat minele de fier ale dacilor. i n prezent Hunedoara e un mare productor de fier.

Arheolog prof. Dr. Ioan Glodariu: The iron age started in Romania in the twelfth century B.C., with rich mining activities at the surface, and was highly developed in the second part of this period. Dacians were using an improved furnace for iron reduction. They could obtain highly weight ball lumps near Sarmisegetusa (40 kg). The quantity of iron here could easily get over the one known in the area between Vienna and Sofia. But their greatest achievement is manufacturing original tools whose shape and purpose stay the same until today. Romans re-used Dacian iron mines. Even today, Hunedoara is an important iron producer.

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Despre preocuprile tiinifice ale dacilor, tirile antice preau deadreptul incredibile (relatrile lui Iordanes, care vorbea de preocupri moderne!). Arheologia tie azi c au existat farmacie empiric (liste cu ierburi de leac), operaii medicale executate atunci (craniu trepanat). tim despre implicaii matematice i astronomice ale construciilor dacice (n primul rnd cele sacre). tim sigur c la Sarmizegetusa Regia complexul de sanctuare e oriantat pe axele celor patru puncte cardinale. tim c fiecare sanctuar i toate mpreun au tot implicaii n calcule astronomice.

Speaking about Dacian scientific activities, ancient news seemed quite incredible (according to Iordanes, who spoke about modern activities!). We know from archaeological studies that Dacians used empiric pharmacy (lists with remedy herbs), or medical surgery (such as brain trepanation). We know about mathematic and astronomical implications of the Dacian constructions (especially the sacred ones). We know that the sanctuaries complex in Sarmisegetusa Regia is oriented on the four axes of the cardinal points. We also know that each sanctuary and all of them together are involved in astronomical calculations.

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Dr. astronom Magda Stavinschi (directorul Institutului Astronomic al Academiei n anii 1990-2005): innd cont de legturile pe care dacii le aveau cu popoarele vecine, cu civilizaiile din acea perioad, suntem convini c ipotezele care s-au emis asupra cunotinelor matematico-astronomice ale vremii de pe teritoriul Daciei pot fi confirmate.

After Stavinschi - *(Director of the Academys Astronomical Institute between 1990 and 2005): Because of the relations that Dacians had with their neighbours, with civilizations from their time, we now believe that hypothesis issued on their mathematicalastronomical knowledge can be surely confirmed.

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Fotograme din lmul Decebal (Sahialm, regia Olimpia Daicoviciu) comentate de Prof. Dr. arheolog Hadrian Daicoviciu. Urma ndeprtat al lui Burebista i fiu al lui Scorilo, Decebal a format iar un stat purernic, ntrind ceti de piatr, nmulind atelierele furarilor, construind sanctuarele de andezit de la Sarmizegetusa. n anul 101 generalul roman Marcus Ulpius Traianus trece Dunrea cu o oaste de 150.000 de oameni. Decebal pierde la Tape lupta, dar nu rzboiul. Dup pace, Decebal reface zidurile cetilor, furete arme noi pentru revan. Traian cu oaste sporit trece Dunrea n anul 105 pe podul lui Apolodor Damaschinul de la Drobeta. n anul 106 cade Sarmizegetusa trdat de tarabostes, cu dacii istovii de sete. Romanii impun alte rosturi din care se nate poporul romn. Columna Traian de la Roma e un monument pentru eternitate nlat i marelui nvins Decebal.

Shots from the lm Decebalus (produced at Sahialm, directed by Olimpia Daicoviciu), with the voice of PhD. archaeologist Hadrian Daicoviciu. Distant descendant of Burebista and son of Scorilo, Decebalus built a strong state, by strengthening stone fortresses, increasing the number of workshops and building the andesite sanctuaries at Sarmisegetusa. In 101, the Roman general Marcus Ulpius Trajanus crossed the Danube accompanied with an army of 150,000 soldiers. At Tapae, Decebalus lost the battle, but not the war. While peace time, he rebuilt the walls of the cities and made new weapons for taking revenge. In 105, Trajan crossed Danube with even more numerous armies, over the Bridge of Apollodorus from Damascus, at Drobeta. In 196, Sarmisegetusa fell betrayed by tarabostes, with Dacians exhausted by thirst. Romans imposed other rules and habits, which led to the birth of the Romanian people. Trajans Column in Rome is a monument for eternity, raised also in the honor of the great defeated Decebalus.

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Sarmizegetusei Regia dup distrugerea roman.

Sarmizegetusa Regia after the Roman destruction

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Sarmizegetusa Ulpia Traiana-replica roman a Sarmizegetusei. Cercettori ai acestor vestigii

Sarmizegetusa Ulpia Traiana the Roman replica of Sarmisegetusa. Researchers of these relics

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1992. Expediie cu membrii Asociaiei Oamenilor de tiin la Sarmizegetusa Regia, condus de Academician Nicolae Teodorescu (preedinte), cu arheologii doctori n tiine Alexandru Vulpe i Vasile Boronean (preedinte al Comisiei plurudisciplinare), ing. regizor David Reu (secretar al acestei Comisii), cercettori apreciai, membri ai Comisiei, ing. Gral. lt. (r) Vasile Dragomir, ing. Fl. C. Stnescu, arhitect Silvia Pun, astronomii dr. Dorin Chi, dr. Tiberiu Oproiu, dr. Irina Predeanu, dr. Petre Popescu, ing. Speolog Ic Giurgiu, ing. Paul Tonciulescu i arheolog Victor Teodorescu din Ploieti. Au contribuit reprezentani ai instituiilor locale din Hunedoara i ai Ministerului Aprrii Naionale. Au participat cercettori ai Muzeului Arheologic din Deva cu director Adriana Rusu, precum i arheolog Eugen Iaroslavski din Cluj.

Expedition (in 1992) together with the Association of Romanian Scientists to Sarmisegetusa Regia, led by Acad. Nicolae Teodorescu (president). Participants: arch. Dr. Alexandru Vulpe and Vasile Boronean (president of the multidisciplinary commission), eng. director David Reu (secretary of this commission), well-known researchers, members of the commission, eng. Gen. lt. Vasile Dragomir, eng Fl. C. Stnescu, architect Silvia Pun, astronomers Dr Dorin Chi, Dr Tiberiu Oproiu, Irina Predeanu, Petre Popescu, eng. speologist Ic Giurgiu, eng. Paul Tonciulescu and archaeologist Victor Teodorescu from Ploieti. Representatives of local institutions in Hunedoara and of the Ministry of National Defence have contributed to this action. Researchers from Arcaeological Museum in Deva have participated, together with the manager Adriana Rusu and Cluj archaeologist Eugen Iaroslavski.

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Intervenia Academicianului matematician Nicolae Teodorescu: Consider c acest monument este nu numai de importan naional esenial , dar i de importan internaional. Dorim s armm c aceste monumente trebuie s e consolidate, refcute, pe baza unui proiect naional i s e puse la dispoziia ntregii umaniti. Ele merit pe deplin s e printre obiectivele prioritare ale UNESCO.

the speech of Acad. Mathematician Nicolae Teodorescu: I consider the importance of this monument as being fundamental not only on a national scale, but also international. We want to afrm that monuments like this have to be consolidated, rehabilitated based on a national project, and made available to all humanity. They fully deserve to be among the priority UNESCO objectives.

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Intervenia Acad. Dr. arheolog Alexandru Vulpe: i Istria este un monument foarte important, dar mai exist ceti greceti, mai exist castre romane. Dar, nu mai exist nici o aezare dacici nite temple dacice de de aceast importan pe tot globul. Acest monument, ca importan, este comparabil cu marile monumente ale lumii, spun eu, Stonehenge din Anglia, sau marile temple incae, sau cele aztece din Mexic...

The speech of Acad Dr Archaeologist Alexandru Vulpe: Istria is a very important monument, too, but there also exist Greek and Roman fortresses. But there are no other Dacian settlements and sanctuaries of the same importance as these, in the whole world. This monument is, for sure, comparable to the greatest worlds monuments as Stonehenge in Britain or the great Aztec temples, in Mexico

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Cercetarea pluridisciplinar a vestigiilor dacice continu cu invitarea la Sarmizetusa de ctre Comisia Naional UNESCO pentru Romnia i de ctre Asociaia Oamenilor de tiin a profesorului Clive Ruggles de la Universitatea Leicester, preedintele Conferinelor Internaionale OXFORD i al Societii Europene pentru arheoastronomie i respectiv, pentru astronomie n Cultur. Domnia sa este chiar preedintele Comisiei 41 de Istoria Astronomiei a Uniunii Astronomice Internaionale pentru trieniumul 2009-2012. Expediia a fost realizat n colaborare cu Societatea tiinelor Matematice, Institutului de Astronomie i Institutului de Geodinamic ale Academiei Romne, precum i cu Consiliul Local Judeean Hunedoara, Muzeul Arheologic Deva, Direcia Patrimoniului din Ministerul Culturii. Expediia a fost nsoit de cineati ai Sahiafilm i de reporteri de la Evenimentul Zilei. S-a realizat astfel o vizit de lucru la siturile de la Costeti-Hunedoara, i Sarmizegetusa Regia n toamna anului 1993;

Multidisciplinary research of the Dacian relics continued by inviting professor Clive Ruggles from Leicester University, President of the International OXFORD Conference and of The European Society for Archaeo-astronomy invitation made by the National UNESCO Comission and by the Association of Romanian Scientists. This expedition was organized in agreement with The Romanian Mathematics Society, The Astronomical Institute, The Institute of Geodynamics of the Romanian Academy, The Local Council of Hunedoara, The Archaeological Museum in Deva, and The Heritage Department within the Ministry of Culture. The expedition was accompanied by film-makers from Sahiafilm and reporters from Evenimentul Zilei newspaper. There was a working visit at sites from Costeti Hunedoara and Sarmisegetusa Regia, in the autumn of 1993

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precum i la Ulpia Traina Augusta, capitala roman a Daciei, creia i s-a adugat numele de Sarmizegetusa pentru a impune ideea de continuitate dacic sub stpnirea roman.

and also to Ulpia Trajana August, the Roman capital of Dacia, that was added the name of Sarmisegetusa, in order to remember the idea of Dacian continuity even under the Roman domination.

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Interviul profesorului Clive Ruggles la Sarmizegetusa Regia: Am cunoscut un numr de situri arheologice... i o seama de arheoastronomi, care m-au impresionat foarte mult... Arheoastronomia, n cei 30 de ani de existen a nvat s e reticent, anduse la intersecia multor discipline... Unele ipoteze prezentate aici m-au impresionat n mod deosebit. E important c ne-am cunoscut i trebuie s continum discuiile. Sunt ncurajatoare eforturile ce urmeaz s le facei pentru a conserva i folosi aceste date. Este evident necesitatea participrii la aceasta a comunitii internaionale n beneciul civilizaiei...

The interview of professor Ruggles at Sarmizegetusa Regia: I met a number of archaeological sites ... and some archeo-astronomers, who impressed me very much... In the last 30 years, the archeo-astronomy learned to be reluctant, being located at the intersection of several disciplines ... Some hypotheses presented here particularly impressed me very much. It is important that we have met and we need to continue our debates. Id be encouraged by the efforts that you have to do to in order to preserve and use these data. The need of the international community to participate in this, for the benet of civilization, is obvious ...

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ntlnire cu profesorul Clive Ruggles la Comisia Naional a UNESCO pentru Romnia. Au participat Secretar general prof. dr. George Videanu, Redactor ef dr. Ilie imon, Prim-Vicepreedinte al Asociaiei Oamenilor de tiin Gral.(r) prof. dr. Vasile Cndea, Vicepreedinte AO, dr. Magda Stavinschi directoarea Institutului de Astronomie al Academiei, membrii AO prof. Constantin Bejgu, ing. regizor David Reu secretar al Comisiei pluridisciplinare AO, redactor Dan Tudor Reu, reprezentani ai Ministerul Culturii i Cultelor, Ministerului Lucrrilor Publice i Amenajrii Teritoriului, reporteri ai Evenimentului Zilei.

Meetings of professor Clive Ruggles at the National Commission for UNESCO. Other participants: Secretary General Prof dr. George Videanu, Editor-in-chief dr. Ilie imon, PrimVicepresident of the Association of Romanian Scientists, Gral.(r) prof. dr. Vasile Cndea, Vicepresident dr. Magda Stavinschi Manager of the Astronomical Institute of Romanian Academy, members of the Association, Prof. Constantin Bejgu, eng. director David Reu-secretary of the multidisciplinary Commision, editor Dan Tudor Reu, representatives of the Ministry of Culture, Ministry of Public Works and Town Planning, reporters from the newspaper Evenimentul Zilei.

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Concluziile profesorului Clive Ruggles, Preedintele Societii Europene pentru Astronomie n Cultur: V doresc s putei conserva aceste vestigii pentru a putea continua discuiile asupra siturilor dacice n viitor. Sper c vei putea gsi mpreun modul n care s atragei comunitatea internaional pentru a ajuta la conservarea acestor vestigii.

- Conclusions of professor Dr. Clive Ruggles: I wish that you will be able to preserve these relics in order to continue further discussions on Dacian sites in the future. I hope that you will nd together the way to interest the international community to support preservation of these vestiges.

ndemnul Directorului Muzeului Naional al Romniei, dr. Radu Florescu, de a vizita Sarmizegetusa Regia: Sarmizegetusa este un reper primordial n toate muzeele rii, dar monumentul cu toat mreia i patetismul lui nu poate fi adus n muzeu. O zi petrecut acolo, pe ruinele cuibului de vulturi din Munii Ortiei este de neuitat i trirea nu poate fi descris n cuvinte.

The speech of the Manager of the National Museum, Dr. Radu Florescu, his urge to visit Sarmisegetusa Regia: It is a major reference point in museums all over the country, but the monument itself, grandious and pathetic as it is, can not be brought to any museum. One single day spent there, on the ruins of this eagles nest in Ortie Mountains, is unforgettable and can not be described into words.

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Acad. Nicolae Teodorescu (n. 1908 - d. 2000) la MATEMATICA ASTRONOMIC I CALENDARISTIC A SANCTUARELOR GETO-DACICE de Constantin Bejgu.
Strmoii notri geto-daci ne-au lsat o motenire plsmuit n piatr, care a nvins timpul i distrugerile, supravieuind dramei nfrngerii suferite n ultimul rzboi cu romanii, nvlirilor popoarelor migratoare i, apoi, stpnirilor strine, aproape dou mii de ani. Risipit pe ntreg teritoriul inuturilor romneti, aceast motenire ne leag de cei mai curajoi i mai viteji dintre traci, cum i califica Herodot. Ce tim noi despre aceti strmoi, pe care Traian, nvingtor abia dup dou rzboaie, n care a jucat o carte suprem pentru a nfrnge cerbicia dacic, i-a imortalizat n Columna din Forul Traian, pentru a-i glorifica triumful? Destul de puin, fa de imensitatea numrului de ntrebri la care suntem chemai s rspundem, att din cerina de a ne cunoate strmoii i de a-i cinsti, cum a fcut-o chiar nvingtorul, parc uluit de victoria ctigat, ct i pentru a rspunde la insinuri i rstlmciri lipsite de temei i jignitoare, care vin din afar, asupra statorniciei i vitalitii lor dup cucerirea roman, n secolele de formare a neamului nostru romnesc. Aceast statornic legtur organic a omului cu pmntul este nscris n aezrile dacice, pe care intuiia chemrii strmoilor i munca inspirat a arheologilor notri le dezgroap pretutindeni n aceast ar binecuvntat, pe care niciodat strbunii n-au prsit-o. Din loc n loc, pe lng aezrile modeste rneti sau meteugreti, apar 77

ARGUMENT

by Academician Nicolae Teodorescu for introducing the theory of Professor Constantin Bejgu: MATHEMATICAL AND ASTRONOMICAL CALENDAR OF THE GETIC-DACIAN SANCTUARIES
Our Getic-Dacian ancestors have left us a legacy forged in stone, which outlived time and destruction, surviving the dramatic defeat in the last war with the Romans, the migratory invasions and later the foreign rulers, for almost two thousand years. Scattered over the entire Romanian land, this heritage bind us to the bravest and most courageous ones among the Thracians as Herodotus said. What do we know about these ancestors, immortalized by Trajan, conqueror only after two wars when he played his ultimate chance do defeat the Dacian obsinacy, on the famous Column in the Trajan Forum, in order to glorify his triumph? Very little, compared to the great number of questions that we are called to respond, both because we need to know and to honor our ancestors, as even the conqueror did, stunned by his victory, and also to answer the misinterpretations and unfounded, insulting insinuations, coming from outside, on their steadiness and vitality after the Roman conquest, during the centuries when the Romanian people was born. This constant human organic connection with the land lies in Dacian settlements, unburied everywhere in this blessed country, which our ancestors never left, through the inspired work of our archaeologists and their intuition. Here and there, besides poor peasant or artisan settlements, solemn character -

CONSIDERATION

la lumin construcii cu caracter solemn sub form de amplasamente de stlpi pe care specialitii le-au druit cu denumiri diverse ca: alinieri, cerc de lespezi, aliniamente patrulatere sau sanctuare circulare ori, generic, amplasamente sau rotonde. Acestea sunt tot attea enigme arheologice, care vorbesc ntr-un limbaj tcut, pietrificat, ce se cere descifrat pe cile pe care tiina acestui secol ni le pune la dispoziie ntr-o cercetare inter i multidisciplinar, nsufleit de dorina de a ridica vlul nebulos care ascunde un adevr vital pentru istoria poporului nostru. Ce taine de via spiritual ascund aceste grupri regulate de stlpi, ce nsemnau ele pentru acest popor, care a cldit terase artificiale n cetile lui pentru a le da un loc i o structur ce se repet de la una la alta? La astfel de ntrebri chinuitoare, care vin deja din generaie n generaie de cercettori, un numr de specialiti din diverse domenii, au ncercat s rspund, venind n sprijinul arheologilor i istoricilor. Intervenia lor ar trebui s fie apreciat ca binevenit, dat fiind complexitatea problemelor care se pun n descifrarea tainelor vestigiilor arheologice. Lucrarea Matematica astronomic i calendaristic a sanctuarelor geto-dacice, semnat de prof. Constantin Bejgu, face parte din contribuiile scrise, publicate fie n reviste, fie sub form de cri, care au abordat problema crucial a semnificaiilor acestor sanctuare. Ea este rodul unei cercetri de zece ani, care s-au concretizat sub diverse forme, dintre care reinem studiul Clemente de cunoatere tiinific la getodaci publicat de prof. Constantin Bejgu n Anuarul Muzeului de Istorie i Arheologie Prahova, din 1984. (fig. 1) Acest studiu aduce observaii i interpretri constatrilor arheologice privitoare la amplasamentele de stlpi din sanctuarele de la Pecica Arad sau Costeti i Grditea de Munte Hunedoara. Din acestea rezult, ntre altele, ipoteza de lucru a 78

building sites are revealed, e.g. the pillars that experts have named as: alignments or circles of stones, rectangular alignments, or circular sanctuaries named as sites, or rotundas. They are all archaeological enigmas who speak a silent, petrified language, needed to be decoded by means of modern science, based on inter - and multi - disciplinary research, inspired by the desire to uncover the nebulous shroud that conceals a vital truth for our history. What mysteries of spiritual life hide those groups of regular columns, what did they mean for the people who built artificial terraces in these cities to give them a place and a structure that is repeated from one to another? A number of specialists from different fields have tried to support archaeologists and historians and answer these obsessive questions, coming from the past. Their intervention should be regarded as desirable, given the complexity of problems arising in deciphering archaeological mysteries. The paper Mathematical and Astronomical Calendar of the GeticDacian Sanctuaries, signed by Professor Constantin Bejgu, is part of the written contributions, published either in journals or as books, which have approached the crucial significance of these sanctuaries. It is the fruit of a ten-years-research which have resulted in various forms, including the paper Elements of Scientific Knowledge of the Getae-Dacians published by Prof. Constantin Bejgu in the Yearbook of History and Archaeology Museum of Prahova, 1984. (Fig. 1) This study brings archaeological findings and interpretations about the locations of columns in sanctuaries from Pecica - Arad or Costesti and Gradistea de Munte - Hunedoara. From these results, inter alia, the working assumption of the -

semnificaiei de calendar-rboj pentru aceste sanctuare, un calendar lunar i altul solar. Lucrarea de fa dezvolt amplu aceast ipotez sub forma unui studiu aprofundat n care ideea de rboj-calendar este motivat pe baze matematice elementare, raionamentul urmnd ci logice. Sptmna corespunde n aceast idee ca rezultnd din socotirea empiric a zilelor corespunztoare fazelor lunare. Elementele considerate: 7 zile, 42 sptmni i 10 lunaii sunt accesibile observatorului empiric. Calendarul lunar se gsete modelat la Pecica n secolul II .Hr. Acesta ar corespunde tradiiei civilizaiilor indo-europene, cu marele ciclu de 360 lunaii, n care fazele Lunii se pot calcula pentru o perioad de aproximativ 2460 ani, cu o eroare care nu depete o zi. Aceast motivaie poate aduce i o explicaie originii mpririi cercului n 360, motenire sumerian. Conform Istoriei generale a tiinei n redactarea lui Ren Taton, care consider ca lipsit de o explicaie acceptabil numeraia sexagesimal, deci lucrarea prof. Constantin Bejgu ar putea aduce o astfel de explicaie. Menionm c structura rotondei, care nscrie n sine cu propria raz un hexagon regulat, a fost comunicat sub form de extemporal de ing. Regizor David Reu la Consftuirea cu tema. Aplicaiile matematicii n istorie i arheologie, ediia VI, organizat de Societatea de tiine Matematice din R.S. Romnia la Vlenii de Munte n 3031 octombrie 1988. Aici multipla folosire a stlpilor rotunzi i patrulateri cu semnificaia de zile, sptmni i lunaii, dovedete o nelegere profund a modalitilor de adaptare a rbojului-calendar la calcule matematicoastronomice din ce n ce mai complicate. Autorul propune o numeraie simpl, rezultnd din evoluia Lunii i Pmntului n jurul Soarelui iar cifrele 1, 4, 7, 10, 13, 21, 42, 84, 30, 60, 120, 240, 360, nscrise n rbojulcalendar, ne apar ca rezultatul unor observaii simple i utile, calculabile pe vestigii 79

significance of a calendar-notch / score for these sanctuaries, a monthly and a solar calendars. This paper develops this hypothesis as a comprehensive in-depth study where the idea of a calendar-score is based on elementary mathematics, on logical reasoning. The week results from the empirical counting of the days corresponding to monthly phases. Items to be considered: 7 days, 42 weeks and 10 lunations (moon cycles) are accessible to the empirical observer. The monthly calendar is shaped on Pecica, in the second century BC. This would correspond to the traditions of the IndoEuropean civilizations, having the great cycle of 360 lunations, where the moon phases can be calculated for a period of about 2460 years, with an error not exceeding one day. This rationale may explain the origin of dividing the circle into 360, a Sumerian legacy in Ren Tatons General History of science, who considers this an unacceptable explanation of the six-decimal numbering. So, Prof. Constantin Bejgus work could contribute to such explanation. We note that the round structure itself, which includes a regular hexagon with its radius, was reported by eng. director David Reu at the Meeting on the theme Applications of mathematics in history and archeology, VIth edition, organized by the Romanian Mathematics Society, at Vlenii de Munte, during 30-31 October 1988. Here, multiple use of round and rectangular columns as days, weeks and lunations, shows a deep understanding of how to adapt the notchcalendar to mathematical-astronomical calculations of high complexity. The author proposes a simple calculation, resulting from Moon and Earth evolution around the Sun and the numbers 1, 4, 7, 10, 13, 21, 42, 84, 30, 60, 120, 240, 360, entered onto the notch-calendar, appear as the result of some simple and useful -

arheologice stlpi, coloane, tamburi, pietre i permind chiar verificarea i corectarea unor concluzii trase anterior de ali autori. Cel de al doilea calendar geto-dacic se distinge prin realizarea anului tropic de 365, 38 zile, aplicnd corecii originale, n care se mbina tradiia unor srbtori extra calendaristice nchinate Lunii, cum ar fi ziua de ateptare dup cea de a 42-a sptmn a calendarului lunar, cu cerinele calendarului solar de 52 sptmni. La nedumerirea celui care s-ar mira de mbinarea celor dou calendare, se poate rspunde prin necesitatea de a pune de acord observaia empiric a omului din popor, agricultor sau cresctor de animale, care vede zilnic Luna, cu necesitatea calendarului solar pentru agricultorul care seamn, cultiv, culege i depoziteaz recolta. Rotonda mare de la Sarmizegetusa Regia consemneaz n potcoava central coreciile aduse ciclului de 21 de ani solari vulgari de cte 52 de sptmni prin 21 de stlpi n faa altor 13 stlpi. Interpretarea autorului este c acetia 13 din urm nregistreaz coreciile la un interval de 84 sptmni, care sunt nscrise prin numrul de stlpi din inelul C. Autorul realizeaz, prin descifrarea rolului matematico-astronomic al Rotondei mici de regulator al corelaiei dintre calendarul solar, corectat prin Rotonda mare i faza de referin a Lunii. Aceasta deoarece cu faza de referin a Lunii se verific trecerea timpului. Este aici o cucerire de mare rafinament teoretic, care dovedete eforturi deosebite i o inspiraie remarcabil. Subliniem, de asemenea, ipoteza sa privitoare la posibila aplicare fcut de Zalmoxe a primei corecii cu 37 de cicluri de cte 21 ani, ca urmare a construciei Rotondei mici, la care Vezina ar fi introdus o a doua corecie de 2 zile la 84 sptmni. Aceast ipotez arunc o lumin vie asupra mecanismului de modelare a timpului de 80

observations, calculated on archaeological traces - pillars, columns, drums, stones - and even allow the allowing check and correction of previous conclusions already exposed by other authors. The second Getic-Dacian calendar differs by a tropical year of 365, 38 days, using the original correction, which combines the tradition of some extra-holidays dedicated to the Moon e.g. the waiting day after the 42nd week of the monthly calendar, combined with the requirements of the solar calendar of 52 weeks. If surprised by the combination of the two calendars, the answer comes from the need to reconcile the empirical observation of common people, farmer or producer, who sees the moon every day, with the farmers need for the solar calendar, as he sows, grows harvests and stores crops. The Large Rotunda from Sarmizegetusa Regia records within the central horseshoe the corrections to the solar cycle of 21 vulgar years, with 52 weeks, by means of 21 pillars in front of other 13 pillars. Authors interpretation is that these13 latter pillars recorded corrections to an interval of 84 weeks, indicated by the number of columns of ring C. The authors achievement is deciphering the mathematical astronomical role of the Small Rotunda as a correlation between the solar calendar, corrected by the Large Rotunda, and the reference phase of the moon. This is because the reference phase of the month monitors the passing time. This means fulfilling a refined theory, which proves huge efforts and a remarkable inspiration. We also stress the hypothesis regarding the possible application made by Zalmoxes to the first correction with 37 cycles lasting 21 years each, in consequence of building the small Rotunda, where Vezina would have made a second correction, of 2 days at every 84 weeks. This theory sheds a vivid light on the mechanism of time shaping by our Getae-

ctre strmoii notri geto-daci. Spicuind din bogatul coninut de idei al acestei pasionante lucrri, menionm i presupunerea c Herodot avea dreptate de a considera c Zalmoxe ar fi trit nainte de Pitagora, ipotez pe care autorul o motiveaz logic. De asemenea, este interesant apropierea pe care autorul o face ntre numerele remarcabile n calendarul geto-dacic i numerele pitagoreice. Lucrarea acord un capitol ntreg marelui colier de aur cu pandantive de la imleu Silvaniei, cruia, ca i arheologul Victor Teodorescu, autorul i atribuie semnificaia de calendar, punnd n eviden interesante i surprinztoare particulariti ale calendarului geto-dacic legate de calitatea sa de a indica epocile optime pentru muncile agricole. Construcia matematico-astronomic a semnificaiilor ascunse n sanctuarele getodacice realizat de autor capt o aplicaie care i confer un cadru gnoseologic mai larg dect cel oferit de aceste sanctuare. ntr-adevr, la Dolinean pe Nistrul mijlociu, acum n Ucraina, se degajeaz un sanctuar rotund, care confirm interpretrile aduse de autor asupra semnificaiilor celorlalte sanctuare, asemnarea fiind semnalat la timpul descoperirii chiar de cercettorii sovietici. Ultimul capitol al acestei lucrri dovedete c autorul ei nu se mulumete s realizeze o construcie teoretic a semnificaiei de calendare a sanctuarelor, ci cerceteaz specificul utilizrii acestor amplasamente de stlpi, ca modelatoare ale informaiei calendaristice i astronomice n societatea geto-dacic. Cercetrile care au cutat s descifreze tainele istoriei i cele cultural-tiinifice ale vestigiilor lsate de strbuni, au nceput de mult. n 1979, mult regretatul profesor dr. Gheorghe Chi, directorul Observatorului Astronomic al Universitii din ClujNapoca, mpreun cu prietenul su prof. P. Murean, etnolog, urc aceste culmi 81

Dacian ancestors. Gleaning among the rich content of ideas in this exciting work, we could mention the assumption that Herodotus was right to consider that Zalmoxes had lived before Pythagoras an assumption that the author logically motivates. It is also interesting that the author suggests the link between the remarkable numbers from the Getic-Dacian calendar and Pythagorean numbers. The paper allows an entire chapter for the great golden necklace with pendants, from Simleu Silvaniei, to which the author, like the archaeologist Victor Teodorescu, assigns the significance of a calendar, highlighting interesting and surprising features of the Getic-Dacian calendar linked to its feature to indicate the optimum seasons for the field work. The mathematical-astronomical construction of meanings hidden in the GeticDacian sanctuaries, made by the author, receives an application that confers it a gnoseologic framework broader than that one offered by these sanctuaries. Indeed, at Dolinean, on the middle Dniester (now in Ukraine), there is a round sanctuary, which confirms the interpretations made by the author on the meanings of the other sanctuaries; the likeness is reported to Soviet scientists during the discovery work itself. The last chapter of this work proves that its author is not content to achieve a theoretical construct regarding the sanctuaries as calendars, but he examines the specificity of using these sites columns, as modelers of the calendar and astronomical information in the Getic-Dacian society. The research to decipher the mysteries of history and scientific cultural remains left by our ancestors began long ago. In 1979, Professor George Chi, director of the Astronomical Observatory of the University of Cluj-Napoca, together with his friend Professor P. Muresan, ethnologist, climbed the hills and waited in the rain, -

i ateapt n ploaie, dormind n corturi, clipa echinociului de primvar pentru a descoperi direcii astronomice n orientrile indicate de sanctuare. Ei arat c linia centrelor Soarelui de andezit i sanctuarului dreptunghiular indic precis direcia NordSud, identificnd i alte direcii uimitoare, mrturii ale caracterelor lor astronomice. Aceast prim i fundamental descoperire a deschis calea altora care s-au succedat n anii urmtori, lrgindu-se aria semnificaiilor impresionante prin tria lor de martori mui ai unei culturi ce trebuia adus la lumin. Generalul ing. Vasile Dragomir i colaboratorii, folosind n mod independent mijloace de investigaie modeme ajunge la aceleai rezultate, iar ing. Florin Stnescu nscrie n Acta Musei Napocensis din 1985-l986 ipoteza c dacii au folosit i ei instrumentul astronomic al epocii adic gnomonul i cadranul solar, bazat pe realitatea fizic, materializat n piatr ntrun mod att de original n incinta sanctuarelor cetii capital. Cartea de fa, a prof. Constantin Bejgu, este conceput i elaborat pe baza unor analize logice de o claritate care impresioneaz, folosind mijloace matematice i astronomice simple, pentru a ajunge la concluzii sintetice privind att existena, ct i particularitile calendarului geto-dacic sculptat n sanctuarele de la Pecica, Costeti i Sarmizegetusa Regia, furit n aur n colierul de la imleul Silvaniei i regsit n sanctuarul de la Dolinean. Acestea sunt i ele o mrturie c Dacia liber s-a ntins mult n afara celei cucerite de romani, continundu-i viaa spiritual la nivelul pe care semnificaiile sanctuarelor o dezvluie cercettorilor ce folosesc interdisciplinaritatea ca un instrument revelator. Este o lucrare de un deosebit interes tiinific, n care patriotismul luminat de rvna neobosit a cercettorului multilateral se mbin n mod revelator cu o competen excelent. Rezultatele remarcabile pe care autorul, cu modestia omului de tiin, le pune n 82

sleeping in tents, for the moment of the spring equinox, to discover astronomical directions in the guidelines indicated by the sanctuaries. They showed that the center line of the hard rock sun and of the rectangular sanctuary indicate precisely the North-South direction, also identifying other amazing directions, testimonies of their astronomical purpose. This first and fundamental discovery opened the way for others that have succeeded in the coming years, widening the number of the impressive meanings by their quality of silent witnesses of a culture that had to be brought to light. General Engineer Vasile Dragomir and collaborators, using modern means of investigation independently achieved the same results, and Engineer Florin Stanescu enters in the Acta Musei Napocensis (1985-l986) his assumption that the Dacians also have used the astronomical instrument of their time: the gnomon and the sundial, based on physical reality, materialized in stone in a totally original way, inside the sanctuaries from the main fortress. Professor Constantin Bejgus book is created on a logical analysis of an impressive clarity, using elementary mathematical and astronomical tools to reach synthetic conclusions regarding both existence and the features of the Getic-Dacian calendar, carved in the sanctuaries of Pecica Costesti and Sarmizegetusa Regia, forged in the golden necklace from Simleu Silvaniei, or re-found inside the sanctuary of Dolinean. These are also a testimony that free Dacians spread far beyond the Roman-conquered territories and continued their spiritual life to the standards that researchers continually disclose using interdisciplinarity as a relevant tool. This is a work of a great scientific interest, in which patriotism enlightened by a tireless zeal of the comprehensive researcher combines with an excellent professionalism. Remarkable results which the author, with the modesty of the scientist, brings -

faa cititorilor, deschid calea aprofundrii unor aspecte eseniale i atrgtoare ale cunotinelor astronomico-matematice ale geto-dacilor. Este o contribuie impresionant la cinstirea strmoilor pe care ne ajut s-i cunoatem i prin mrturia unei culturi cu care ne putem mndri.

in front of the readers, pave the way for a deeper understanding of some key issues and attractive astronomic-mathematical knowledge of the Getae-Dacians. It is an impressive contribution to honor our ancestors, helping us to know them also by the testimony of a culture that we can be proud of.

83

Constantin Bejgu

Constantin Bejgu

MATEMATICA ASTRONOMIC I CALENDARISTIC A SANCTUARELOR GETODACICE

I. PREZENTAREA SINTETIC A MATERIALULUI ARHEOLOGIC. 1. ELEMENTELE DE BAZ ALE IDENTIFICRII URMELOR STLPILOR DE LEMN N SANCTUARELE GETODACICE. Sanctuarele dacice erau realizate fie prin utilizarea stlpilor de lemn, fie prin confecionarea unor stlpiori de piatr. Cnd treceau la realizarea unui sanctuar cu stlpi de lemn, constructorii geto-daci procedau la unele lucrri pregtitoare ale cror urme vor rmne peste milenii i se vor constitui drept dovezi arheologice concrete. Asemenea dovezi nu au fost luate n seam corect de ctre arheologi. Prima operaie pregtitoare impus de organizarea unui sanctuar era, firete, aceea a amenajrii terasei pe care acel sanctuar trebuia amplasat. Cnd gradul de declivitate era destul de mare sau suprafaa cerut era apreciabil, se folosea pmntul spat n amonte pentru nlarea zonei din aval, adoptndu-se totodat msurile necesare de stabilizare a terenului prin consolidri n aval cu ziduri trainice, uneori chiar dublate. O asemenea situaie a utilizrii pmntului rezultat din sptur la umplerea zonei din aval este semnalat n special n fosta capital dacic Sarmizegetusa Regia, la edificarea celei de a XI-a terase pe care se 85

ASTRONOMICAL AND CALENDRICAL MATHEMATICS OF THE GETIC-DACIAN SANCTUARIES

I. SYNTHETIC SURVEY OF THE ARCHAEOLOGICAL MATERIAL. 1. FUNDAMENTAL ELEMENTS FOR IDENTIFYING TRACES OF THE WOODEN PILLARS IN THE GETIC-DACIAN SANCTUARIES The Dacian sanctuaries were built either by using wooden pillars or by making some little stone poles. When the Getic-Dacian builders began the construction of a wooden-pillar sanctuary they did some preparatory works, whose traces would persist through millennia and become archaeological evidences. Archaeologists have not accurately considered these evidences. The first preparatory operation related to the organisation of a sanctuary was indeed the organization of the platform on which the sanctuary had to be built. If the declivity degree was high enough or the required surface was considerable, the earth resulted from the upstream digging was used to make the downstream area higher and at the same time measures were taken to steady the ground through downstream consolidations by means of firm, sometimes doubled walls. Such a situation of using the earth from digging to fill up the downstream area is reported especially in the ex-capital of Dacia, Sarmizegetusa Regia, at the setup of the 11th -

afl sanctuarele. Dup ce terasa era gata nivelat, constructorii daci procedau la confecionarea gropilor n care urmau a fi implantai stlpii de lemn. Aceste gropi aveau diametre prestabilite deoarece, concomitent, undeva n cariere situate cel mai adesea la zeci de kilometri, se confecionau discuri de piatr (calcar sau andezit, de regul), tocmai potrivite pentru a fi uor plasate pe fundul acelor gropi. n momentul n care discurile erau aduse la locul de ridicare a sanctuarului, se proceda la realizarea unui amestec de ap, argil i pietri destul de consistent i, n acelai timp suficient de fluid pentru a putea suporta modificri de form; acest amestec era ntins pe fundul fiecrei gropi. Odat aezat amestecul fluid, se aducea discul de piatr care era aezat prin presare pn cnd o parte a fluidului din substrat completa spaiile libere, iar discul cpta poziia orizontal necesar. ntre timp ns, stlpii tocmai confecionai pentru implantare erau trecui superficial prin foc pn la arderea i carbonizarea superficial a acelei poriuni ce trebuia acoperit cu pmnt. Prin aceast msur de carbonizare superficial se asigura o destul de bun protecie mpotriva ciupercilor anaerobe de putrefacie i se mpiedica ptrunderea n lemn a oxigenului infiltrat n pmnt odat cu apa din ploi ori pe alte cai naturale. Stlpul era apoi aezat pe centrul discului de piatr, dup care urma umplerea gropii n vederea consolidrii lui. Datorit acestei tehnici de construcie stlpii de lemn din sanctuare au lsat patru categorii de urme de identificare: 1) urmele gropilor (pentru cititorul mai puin avizat precizm c o groap, chiar nefolosit, poate fi identificat ntr-un teren nederanjat prin alte spturi, datorit diferenei de structur ntre terenul din jur i solul care a umplut groapa, indiferent dac identificarea are loc peste 10 sau peste 2000 de ani; 2) urmele conturului de crbune impregnat n marginile gropii ca urmare a putrezirii exclusive a lemnului nears nainte de implantarea stlpilor; acest contur de crbune permite pn i precizarea grosimii 86

platform of the sanctuaries. When the platform had been already leveled out, the Dacian builders started digging the holes for the wooden pillars. These holes had pre-established diameters, because the stone plates (usually of limestone or hard rocks) that had to fit easily in the bottom of those holes were produced in quarries situated most often tens of kilometres away. When the plates had been brought to the site where the sanctuary was to be erected, Dacians made a mixture of water, clay and gravel, which was quite thick but also fluid enough to allow shape changes; this mixture was laid on the bottom of each hole. Then they brought the stone plate and laid it with pressure till a part of the substrate fluid mixture would fill up the empty room and the plate would reach the required horizontal position. Meanwhile, the pillars prepared for implantation had been superficially burnt, till the portion that had to be covered with earth was superficially carbonized. The result was a good protection against the anaerobic putrefaction fungi and the penetration of the oxygen that usually infiltrates the earth together with the rainwater or by other natural ways. Then the pillars were set up in the middle of the stone plate and the hole was filled up. Due to this construction technique the wooden pillars of the sanctuaries left four types of identification traces: 1) traces of the holes (for the laypersons we specify that a hole, even if it is not used, can be identified in a ground with no other diggings, by means of the difference in structure between the surrounding ground and the soil that filled the hole, regardless of the fact that the identification occurs in 10 or 2000 years); 2) traces of the coal contour that impregnated the brinks of the hole as a result of the fact that only the wood which did not burn before the implantation of the pillars got rotten; this coal contour allows to indicate -

stlpului, care, n mod normal, difer de lrgimea gropii; 3) discul de piatr de la baz i, 4) lentila de argil i pietri prin care s-a asigurat stabilitatea i orizontalitatea discurilor-baz. Datorit neglijrii observaiilor de mai sus i neidentificrii conturului de crbune al stlpilor, s-au ivit multe greeli n stabilirea numrului de urme, deci o raportare eronat a structurii unor sanctuare. Vom discuta aceste cazuri cnd vom prezenta sanctuarele resspective, cititorul fiind avizat. 2. PRINCIPALELE SANCTUARE DACICE N LUMINA EXAMINRII CRITICE A DOVEZILOR ARHEOLOGICE. Sanctuarele dacice de la Costeti, jud. Hunedoara. n vecintatea fortificaiei dacice de pe Dealul Cetuia, de la marginea satului Costeti, jud. Hunedoara s-au descoperit urmele a patru sau cinci sanctuare, datnd de la sfritul sec. I .Hr., dintre care numai trei pot fi considerate ca apte pentru reconstituire structural. Le vom prezenta pe rnd, n ordinea numerotrii lor de ctre autorii cercetrilor arheologice: Marele sanctuar patrulater I este situat pe coasta nordic a Dealului Cetuia, pe o teras obinut prin nivelarea terenului. Cu ocazia spturilor au fost descoperite urmele a 4 iruri a cte 13 stlpi de lemn a cror nlime depea probabil 2 m (fig. 10). Examinarea critic a dovezilor arheologice privitoare la marele sanctuar patrulater I de la Costeti ne indic o construcie alctuit din 4 iruri a cte 13 masivi stlpi de lemn. Sanctuarul patrulater III, aezat i el n afara cetii, era alctuit din 6 iruri a cte 7 stlpi (fig. 11.a). Sanctuarul patrulater IV, amplasat n imediata vecintate a sanctuarului III, era 87

even the thickness of the pillar, which is generally different from the hole width; 3) the stone plate at the lower part and 4) the clay-and-gravel lens that provided the steadiness and the horizontality of the basis-forming plates. Because the above mentioned observations have been neglected and the coal contour of the pillars has not been identified, many errors in establishing the number of traces have occured, which means an incorrect report on the structure of some sanctuaries. We inform the readers that these cases will be discussed within the presentation of the mentioned sanctuaries. 2.MAINDACIANSANCTUARIESINTHE LIGHT OF THE CRITICAL INVESTIGATION OF THE ARCHAEOLOGICAL EVIDENCES: Dacian sanctuaries of Costeti, Hunedoara district. Close to the Dacian fortification Cetuia at the edge of the village of Costeti, Hunedoara, traces of four or five sanctuaries, dated at the end of the 1st century BC, have been found. Only three of them can be considered as adequate for a structural reconstitution. We are introducing them according to the numerical order established by the archaeological researchers. The big quadrilateral sanctuary I is placed on the northern coast of the hill Cetuia on a platform that was done by ground leveling. During the archaeological excavations traces of 4 rows of 13 wooden pillars each were discovered. Their height probably exceeded 2 m1 (Fig. 10). The critical investigation of the archaeological evidences related to the big quadrilateral sanctuary I of Costeti indicates a construction of 4 rows of 13 massive wooden pillars each. The quadrilateral sanctuary III, placed also outside the fortress, was made of 6 rows of 7 pillars each (Fig. 11.a). The quadrilateral sanctuary IV, placed very close to the sanctuary III, was made of 6 -

alctuit din 6 rnduri a cte 6 stlpi fiecare (fig. 11.b). Sanctuarul circular de la Pecica, jud. Arad. Sanctuarul de la Pecica este unul dintre puinele care, n ciuda conservrii sale pariale, a putut fi reconstituit nc de la nceput n mod corect. Cercetarea sanctuarului de la Pecica s-a fcut sub conducerea arheologului clujean I.H. Crian, autorul spturilor ajungnd iniial la concluzia c ar fi vorba de o rotond avnd 40 de stlpi sau ceva mai mult. Ulterior, interpretnd situaia materialului conservat, se ajunge la concluzia c ar fi vorba de 6 grupri a cte 7 stlpi, fiecare grupare fiind alctuit din 6 stlpi rotunzi i din cte un stlp cioplit n 4 fee. Era vorba de o construcie cu stlpi de lemn, la baza crora fuseser amplasate buci de lespede. C reconstituirea sanctuarului de la Pecica a fost corect o dovedesc calculele inginerului David Reu, autor al unui proiect de scenariu pentru un film tiinific intitulat Extemporal la Ziridava. n acest extemporal se dovedete c Sanctuarul este nscris cu propria raz ntr-un hexagon regulat. Chiar dac unii stlpi puteau fi separai ntre ei prin distane ceva mai mici, ori poarta de acces avea dimensiuni ceva mai mari (efect obinut i prin abaterea n timp de la forma circular ideal a sanctuarului), un lucru rmne cert: sanctuarul de la Pecica a fost reconstituit corect, putnd fi admis ca o alctuire circular din 6 grupri a cte 7 stlpi, n care 6 stlpi erau rotunzi n fiecare grupare, cel de al 7-lea avnd form patrulater (fig. 13). Sanctuarele de pe terasa XI de la Sarmizegetusa Regia, azi Dealul Grditea, com. Grditea Muncelului, jud. Hunedoara. Terasa XI de pe Dealul Grditii a fost edificat la sfritul secolului I nceputul secolului al II-lea d.Hr. Cum s-a ntmplat n majoritatea cazurilor ns, pentru amenajarea acelei terase a fost necesar un volum de munc de-a dreptul impresionant: 88

rows of 6 pillars each (Fig. 11.b). Circular sanctuary of Pecica, Arad department. Sanctuary of Pecica is among the few which could be accurately reconstituted from the very beginning, despite its partial conservation. The investigation of the sanctuary of Pecica was led by the Cluj based archeologist, I.H.Crian. First, the author of the excavations came to the conclusion that it was a rotunda of 40 or more pillars. Then, by interpreting the situation of the conserved material, another conclusion came up: there were 6 groups of 7 pillars each and in each group 6 pillars were round and one pillar was 4-sided. It was a construction with wooden pillars, which had stone plates at their bottom. The accuracy of the reconstitution of the sanctuary of Pecica is proved by the scientific calculations of the engineer David Reu, the author of a script for a scientific film called Test Paper in Ziridava. In this test paper it is proved that the sanctuary is inscribed with its own radius in a regular hexagon. Even if the pillars could be separated from one another through somewhat larger distances or the access gate was somewhat bigger (which can be also the result of the gradual deviation in the course of time from the ideal circular form of the sanctuary), it is a certain fact that the sanctuary of Pecica was accurately reconstituted and can be defined as a circular assembly of 6 groups of 7 pillars each, of which 6 pillars were round and the seventh had a quadrilateral form (Fig. 13). Sanctuaries on the eleventh platform of Sarmizegetusa Regia nowadays the hill Grditea, village Grditea Muncelului, Hunedoara department. The 11th platform on the hill Grditea was carried out some time between the end of the 1st century and the beginning of the 2nd century A.D. As in the most cases, a really impressive volume of work was necessary -

pe o pant cu declivitate destul de accentuat s-a procedat la excavarea pmntului din amonte i transferarea lui n aval, unde ziduri puternice, special ridicate, conturau limitele suprafeei ce urma a fi amenajat. Tot prin ziduri puternice a fost protejat mpotriva alunecrilor i zona din amonte a terasei, acolo unde, prin excavaie, se conturase un mal supranlat. Pe aceast a XI-a teras de la Sarmizegetusa Regia au fost amplasate mai multe sanctuare, ntre care dou circulare. Iat datele fundamentale ce descriu aceste sanctuare: Marele sanctuar patrulater A Reinem elementele constitutive certe ale marelui sanctuar patrulater A de la Sarmizegetusa Regia (fig. 14): un numr de 52 stlpi masivi de lemn stabilizai n sol cu ajutorul a tot atia tamburi de calcar cu diametrul de cca. 1,5 m i cu grosimea de cca. 0,25 m erau aliniai n 13 rnduri a cte 4 stlpi fiecare ori n 4 iruri a cte 13 stlpi fiecare; un numr de 7 coloane mai scunde erau plasate pe axa lung a momentului, ntr-o perfect distribuire simetric fa de ceilali 52 stlpi, la baza coloanelor fiind situate, ntrun plasament superficial, 7 discuri de calcar cu diametre de cca. 1,10 m. i grosimea de cca. 0,20 cm; ngrditur alctuit din stlpiori de andezit, din care nu s-au mai pstrat dect 17 buci; capetele superioare ale acestor stlpiori erau fasonate sub forma unui cep dreptunghiular. n fig. 15 este prezentat planul sanctuarului aa cum a fost nfiat el de C. Daicoviciu, iar n fig. 16 este nfiat schia unei ncercri de reconstituire a momentului n conformitate cu datele rezultate din examinarea critic a dovezilor arheologice. Marele sanctuar circular este monumentul cel mai impresionant din cele ce se cunosc pn astzi pe teritoriul locuit de daco-gei. El este amplasat tot pe terasa XI de la Sarmizegetusa Regia, are un diametru de cca. 30 m i se compune din urmtoarele elemente: A un inel alctuit din 104 blocuri de 89

for the setup of the platform: on a slope with a rather high declivity they excavated the upstream ground and transferred the earth to the downstream area, where solid walls were purposely built to mark the borders of the determined surface. Walls were also built up to protect the upstream part of the platform against landslides, as the edge was too high because of the excavations. On the 11th platform of Sarmizegetusa Regia several sanctuaries were built. Among them two were circular. The big quadrilateral sanctuary A Certain components of the big quadrilateral sanctuary A of sarmizegetusa Regia (Fig.14) are: 52 massive wooden pillars, fixed in the soil by the same number of limestone drums with a diametre of 1.5 m and a thickness of 0.25 m and lined up in 13 rows of 4 pillars each or in 4 rows of 13 pillars each; 7 shorter columns, placed on the long axis of the moment in a perfect symmetrical distribution in respect to the other 52 pillars; at the bottom part of the columns 7 limestone plates with diametres of cca. 1.10 m and thickness of cca. 0.2 m were laid superficially. an encloser, made of small hard rock poles, of which only 17 pieces have been preserved; the upper ends of these poles had the shape of a rectangular spigot. Fig. 15 presents the sanctuary plan as described by C. Daicoviciu, while Fig. 16 displays the draught of an attempt to reconstitute the moment according to the data from the critical investigation of the archaeological evidences. The big circular sanctuary: is the most impressive of all known monuments on the territory inhabited by Getae-Dacians. It is also placed on the 11th platform of Sarmizegetusa Regia, has a diameter of 30 m and the following components: A a ring of 104 hard rock blocks, 80-

andezit cu lungimea de 80-99 cm, limea de 47-50 cm i grosimea de 43-45 cm. Blocurile sunt strns alipite unul de altul i asigur rezistena unei a doua structuri imediat alipite n interior acestora, structura B; B a doua structur a sanctuarului este, imediat alipit n interior cu inelul A al celor 104 blocuri de andezit; este alctuit din 30 grupri de stlpiori de andezit cu nlimea de 120-130 cm, grosimea de 18-20 cm i limea de 24,4-25 cm. Stlpiorii au i aici captul superior fasonat sub forma unui cep, fiecare grupare fiind alctuit din 6 astfel de piese i este delimitat de cele nvecinate prin cte un bloc de tipul celor existente n inelul A; C la 3,65 m. n interior fa de inelul B se afl un al treilea inel de stlpi, de data aceasta coninnd 84 stlpi masivi de lemn cu grosimea de cca. 40 cm i nlimea iniial de cca. 3 m. Stlpii acestei grupri fuseser fasonai n 4 fee, echipai cu cte 13 masive piroane de fier cu captul exterior ndoit n forma literei L i apoi placai n teracot din cea mai fin. Cercul celor 84 stlpi de lemn nu era continuu, ci se ntrerupea n 4 puncte prin intermediul a dou perechi de intrri nct se realizau urmtoarele grupri de stlpi: 19-2022-23; D O structur coninnd acelai fel de stlpi ca n incinta C era plasat cel mai aproape de centrul sanctuarului. Ea are forma unei semielipse flancat de un ir de stlpi aezai n linie n poriunea sa deschis. Partea semieliptic conine 21 stlpi, partea dreapt, 13 stlpi. Spre deosebire de cei 84 stlpi de lemn din cercul C, stlpii de aici se pare c erau echipai cu cte 13 piroane de fier al cror capt exterior avea forma unui inel i nu a literei L. Cele dou segmente ale incintei sunt delimitate de dou intrri de tipul celor din inelul C, intrri care, mpreun cu dou din cele 4 intrri ale cercului C i cu un prag exterior, formeaz un fel de ax de simetrie a sanctuarului (fig. 17). (David Reu: FAC AICI PRECIZAREA C STLPII DE LEMN MASIV, CARE DECOREAZ ACUM INTERIORUL MARELUI SANCTUAR CIRCULAR, 90

99 cm long, 47-50 cm wide and 43-45 cm thick. The blocks are closely joined to one onother and give resistance to a second structure, which joins them in the interior part structure B; B the second structure of the sanctuary is connected in the interior part to the ring A made by the 104 hard rock blocks; it consists of 30 groups of small hard rock poles with a height of 120-130 cm, a thickness of 1820 cm and a width of 24.4-25cm. Here the upper end of the small poles also has the shape of a spigot. Each group is made of 6 pieces of that kind and is delimited from the neighbouring ones by a block similar to the ring A; C 3.65 m inwards from the ring B there is a third ring of pillars; it is made up of 84 massive wooden pillars cca. 40 cm thick and of cca. 3 m high. The pillars of this group had been carved on four sides, provided with 13 massive iron spikes whose exterior end in the shape of the letter L, and then plated with the finest terra-cotta. The 84 wooden pillars circle was not continuous, but interrupted in 4 points by two pairs of entrances, so that the following groups of pillars were formed: 1920-22-23; D a structure consisting of the same kind of pillars as in C was placed closest to the sanctuary centre. It has the shape of a semi-ellipse anked by a row of pillars on its open side. The semi-elliptical part includes 21 pillars, while the straight one includes 13 pillars. Unlike the 84 wooden pillars of the circle C, it seems that these pillars used to be provided with 13 iron spikes each and the exterior end of the spikes had the shape of a ring, not that of the letter L. The two segments of the enclosure are delimited by two entrances similar to those of the ring C. These entrances, together with two of the 4 entrances of the ring C and an exterior threshold, build up a sort of symmetry axis of the sanctuary (Fig. 17). (David Reu: I MENTION HERE THAT THE SOLID-WOOD PILLARS THAT NOW DECORATE THE INTERIOR OF THE BIG CIRCULAR SANCTUARY ARE NOT -

NU SUNT AUTENTICI I NU REDAU REALITATEA ARHEOASTRONOMIC! Ei au constituit ambiana unui film artistic despre daci, fiind dispui cu aproximare din interese scenografice, fr scrupule arheologice. Imaginea reconstituit pe machet, cu consultarea academicienilor Alexandru Vulpe i Nicolae Teodorescu, este cea de pe coperta 1) Micul sanctuar circular este amplasat n imediata vecintate a marelui sanctuar circular i este alctuit din 13 grupri de stlpiori de andezit de tipul celor utilizai la mprejmuirea sanctuarului patrulater A i n structura cercului B din marele sanctuar circular. O grupare este alctuit de 6 stlpiori, i urmeaz alte 3 grupri a cte 8 stlpiori; n continuare apare o grupare cu 7 stlpiori, dup care constatm un numr de 8 grupri a cte 8 stlpiori de andezit. Gruprile sunt separate ntre ele n acelai mod ca n marele sanctuar circular, prin utilizarea a cte unui bloc de andezit de felul celor existeni n compunerea inelului A din marele sanctuar circular (fig. 18). Sanctuarul de la Dolinean, raionul Hotin, regiunea Cernui (azi n Ucraina), era alctuit din 36 stlpi de lemn. Sanctuarul era prevzut cu patru intrri asimetric plasate n raport cu circumferina cercului aproape perfect n care erau amplasai cei 36 stlpi (fig. 19), dar formnd, dou cte dou, linii cu perfect orientare astronomic E-V i N-S. * * *

AUTHENTIC AND DO NOT REPRESENT THE ARCHEOASTRONOMICAL REALITY! These pillars were used as a set for an art film about Dacians and were arranged approximately, with no archeological scruples. The look reconstituted by the scale model with the assistance of the academicians Alexandru Vulpe and Nicolae Teodorescu is the one from the books cover page 1). The small circular sanctuary is placed next to the big circular sanctuary and consists of 13 little andesite poles similar to those used to enclose the big quadrilateral sanctuary A, as well as in the structure of the circle B of the big circular sanctuary. One group has 6 small poles, then three groups have 8 small poles each, one group has 7 small poles and other 8 groups have 8 small andesite poles each. The groups are separated to one another in the same way as in the big circular sanctuary, by using a hard rock block, similar to those used in the structure of the ring A of the big circular sanctuary (Fig. 18). Sanctuary of Dolinean, district Hotin, region Cernui (nowadays in Ukraine) was made of 36 wooden pillars10. The sanctuary had 4 entrances, placed asymmetrically to the circumference of the almost perfect circle of the 36 pillars (Fig. 19), but formed, two by two, lines of a perfect astronomical orientation E-W and N-S. * * *

Numrul sanctuarelor dezvelite pn n prezent este mult mai mare dect cel enumerat de noi pn aici. Chiar la Sarmizegetusa Regia mai sunt i alte astfel de construcii, ca s nu amintim de existena a cel puin nc unul la Costeti, apoi a sanctuarelor de la Btca Doamnei, (jud. Neam), Brboi (jud. Galai), Raco (jud. Braov) etc. ns acele sanctuare sunt fie insuficient conservate, fie ar prezenta un interes mai redus prin aceea c, imediat ce s-a neles funcia celor mai semnificative 91

The number of the sanctuaries that have been revealed so far is much larger than what we have counted up to this point. Even in Sarmizegetusa Regia there are also some other constructions of this kind, not to mention the existence of at least one more in Costeti, the sanctuaries of Batca Doamnei (Neam department), Brboi (Galai department), Raco (Braov department) etc. Yet, these sanctuaries are either insufficiently preserved, or they are of smaller interest, because once the meaning of the most impor-

dintre edificiile de acest tip, se poate extrapola cu uurin nct s li se neleag i funciile ndeplinite de ele. 3. MATERIALE AUXILIARE SANCTUARELOR DACICE. Cu prilejul cercetrilor arheologice pe terasele unde au fost dezvelite sanctuare dacice, au fost identificate i alte categorii de materiale dect cele ce ar putea servi la o reconstituire geometric sau numeric a amplasrilor. ntre aceste materiale au predominat n special piroanele masive de cca. 30 cm. lungime cu un capt n forma literei L sau n form de inel i intele ornamentate, uneori de forme apreciabile. Astfel de materiale au fost mai puin avute n vedere n momentul n care s-a ncercat stabilirea scopului cruia fuseser destinate sanctuarele, ceea ce ne i face s inem mai mult cont de ele. Analizm, bunoar, situaia marelui sanctuar de la Sarmizegetusa Regia. Aici, n zona celor dou incinte formate din stlpi de lemn s-au descoperit attea piroane de fier nct reprezentau o cantitate de material care la vremea respectiv reprezenta o adevrat comoar. Materialul era mprtiat n zona stlpilor, nct este de presupus c sanctuarele nu au fost incendiate de ctre asediatorii romani ai cetii dacice ci au czut cu timpul, n singurtatea munilor abandonai de mult de ctre preoii, ostaii i cpeteniile aezrii, adic pe msur ce stlpii au putrezit i s-au prbuit sub btaia vntului i ploilor. H. Daicoviciu aprecia c numrul piroanelor care fuseser fixate pe fiecare stlp de lemn era ntre 9 i 13. Chiar dac socotim numrul minim de piroane de fier din sanctuar adic pe acela de 9 pentru fiecare stlp socotind c totalul stlpilor de lemn era de 118, obinem n final numrul de 1062 buci, adic mai mult de o jumtate de ton de fier prelucrat. Aceasta ar fi nsemnat un important numr de sbii i sulie, fr s mai fie nevoie de extragerea minereului i apoi toate cheltuielile pentru transformarea acestuia n oel. ns, dac vom socoti c numrul real al piroanelor pe stlp putea ajunge la 13, totalul 92

tant constructions of this kind would have been clarified, it can be easily extrapolated, and make their meaning also very clear. 3. AUXILIARY MATERIALS OF THE DACIAN SANCTUARIES. During the archaeological researches on the platforms where the Dacian sanctuaries have been revealed, the specialists identified other materials than those which could be used for a geometrical or numerical reconstitution of the locations. Predominant were the massive spikes of cca. 30 cm length with an end shaped as the letter L or as a ring, provided with ornamental nails, sometimes with noticeable shapes. Such materials were less analyzed while establishing the purposes of the sanctuaries. That is why we pay them a special attention. For example, we consider the situation of the big sanctuary of Sarmizegetusa Regia. Here, in the area of the two enclosures formed by the wooden pillars, the number of the iron spikes was so large, that they represented a veritable treasure at that time. The material was scattered near the pillars, therefore it may be assumed that the sanctuaries were not set on fire by the Roman besiegers, but they just collapsed in time in the loneliness of the mountains the place had been abandoned long before by the priests, the soldiers and the local heads as the pillars got rotten and fell down in winds and rains. H. Daicoviciu esteemed that the number of spikes for each pillar was between 9 and 13. Even if we take into account the minimum number of spikes in the sanctuary, i.e. 9 for each pillar, for the 118 wooden pillars the result is 1062 pieces, which means more than half of a ton of processed iron. This could have meant a significant number of swords and spears with no need to extract the ore and to pay for its transformation to steel. If we take into account that the real number of the spikes could be 13, the total number would be 1537, i. e. cca. 750 kg of metal. -

acestora ar fi de 1534, adic cca. 750 kg. metal. Un al doilea grup de materiale deosebit de interesante, identificat n cadrul spturilor pe terasa XI de la Sarmizegetusa Regia, l reprezint 5 masive inte ornamentate, i ele tot din fier, care aveau diametrul de cca. 30 cm. i un cui cu o lungime cam de aceeai msur. Ele au fost identificate lng unul dintre stlpii marelui sanctuar dreptunghiular A (fig. 20). Ce este mai interesant ns vine de acolo c respectivele inte ornamentale erau exact ceea ce ar fi trebuit pentru a face stlpii de lemn ai marelui sanctuar s funcioneze ca un rboj. n cadrul sanctuarului de la Costeti au fost de asemenea semnalate inte de fier frumos ornamentate, aici numrul lor fiind aa de mare13, nct nu se poate s nu excluzi aprioric alt ipotez care nu s-ar referi la semnificarea succesiv a stlpilor din acele construcii prin fixarea definitiv a cte unei asemenea inte cu diametrul de civa cm. (de regul 2-3 cm.). n sfrit, chiar dac nu pot fi considerate materiale auxiliare, capetele stlpiorilor de andezit din sanctuarele de pe terasa XI trebuie plasate i ele n categoria elementelor ajuttoare pentru funcionarea sanctuarelor ca rbojuri, calculatoare numerice. 4. AMPLASAMENTE CU ORIENTARE ASTRONOMIC. Pe terasa XI de la Sarmizegetusa Regia se gsete i un aliniament cu o clar orientare astronomic. El este format dintr-o platform circular i un pavaj din blocuri de andezit. Platforma circular a fost supranumit Soarele de piatr sau Soarele de andezit. Ea a fost realizat din urmtoarele piese de andezit: un disc central cu raza de 73 cm.; 10 raze de fapt, sectoare de cerc corespunztor fasonate nct s completeze discul central pn la dimensiunile de 349 cm. ct are raza platformei; n partea sa nordic, discului i-a fost ataat un pavaj avnd aspectul unei crri ce se ngusteaz treptat pe msur ce se 93

A second group of very interesting materials, identified during the excavations on the 11th platform in Sarmizegetusa Regia, consists of massive ornamental nails made also of iron, which had a diameter of cca. 30 cm and a similar length. They were found near one of the pillars of the big quadrilateral sanctuary A12 (Fig. 20). The most interesting thing is that these ornamental nails were just the proper thing that could turn the pillars into a tally. Beautifully adorned iron nails have also been found in the sanctuary of Costeti. They are so numerous here, that it a hypothesis that would not consider the following aspect is impossible not to be dropped from the beginninng: the pillars of those constructions were successively given significance by applying such a nail with a few centimeters diameter (usually 2-3cm) to each of them. At last, even if they cannot be seen as auxiliary materials, the ends of the little hard rock poles in the sanctuaries of the 11th platform must be also considered among the elements that made the sanctuaries work as tallies, as numerical calculators. 4. SITES WITH ASTRONOMICAL ORIENTATION. On the 11th platform of Sarmizegetusa Regia there is also a line- disposition with astronomical orientation. It consists of a circular platform and a pavement of hard rock blocks. The circular platform was called The Hard Rock Sun or The Andesite Sun. It is made of the following hard rock pieces: a central disk with a radius of 73 cm; 10 radii actually circle sectors, that are cut in such a way as to complete the central disk to the size of 349 cm of the platform radius; a pavement attached to the north end of the disk, like a path that becomes narrower as it gets away from the disk. -

deprteaz de disc. Lungimea crrii este de 952-955 cm (avem n vedere i posibilitatea ca blocurile de andezit s se fi deplasat fa de poziia iniial cu un total de 2-3 cm) iar orientarea ei este perfect meridian (fig. 21). n relaie cu aliniamentul obinut prin centrul platformei circulare i crarea susmenionat (crare pe care de aici nainte o vom numi pavaj cu orientare meridian), se afl i dou blocuri de andezit situate n interiorul sanctuarului dreptunghiular din nord-vestul terasei XI unul cilindric, cellalt fasonat n 4 fee toate aceste elemente realiznd un aliniament ce marcheaz linia meridian a locului (adic marcheaz direcia nord-sud geografic, ceea ce nseamn c este vorba de o orientare spre Steaua polar i nu spre direcia Nord indicat de busola magnetic. II. ISTORICUL CERCETRII FUNCIEI SANCTUARELOR DACICE 1. Ipoteza funciei culturale a amplasamentelor de stlpi. Probabil c primul arheolog pentru care complexul de amplasri de stlpi se asociaz cu ideea de construcii sacre a fost D.M. Teodorescu, unul dintre pionierii de mare prestigiu ai arheologiei romneti. Centrul religios de la Grditea Muncelului spune istoricul clujean I.H. Crian, se dovedete a fi puternic, folosit fiind n tot decursul anului. Deci nu poate fi vorba doar de un loc de cult oarecare ce putea avea doar o funcionalitate limitat numai la un anotimp anumit. Aa stnd lucrurile condiiile de clim n antichitate ca i azi, cu precipitaii abundente impuneau o construcie nchis cel puin acoperit... Existena celor patru iruri de discuri (la Marele Sanctuar A n.n.) sugereaz de la sine o regularitate, o aezare a lor dup un anumit calcul, n ultim instan un edificiu. Grosimea lor redus (0,20-0,25 cm) dovedete c nu poate fi vorba de bazele unor coloane, ci c acestea erau numai plinte (temelii). 94

The length of the path is 952-955 cm (the possibility that the blocks could have moved together 2-3 cm off the initial position is taken into account). Its orientation is perfectly meridian (Fig. 21). In relation to the resulting linedisposition through the middle of the circular platform and to the above mentioned path (henceforth called pavement with meridian orientation) there also are two blocks placed within the rectangular sanctuary, north-west from the 11th platform a cylindrical one and a four-faced one. All these elements create a line that marks the meridian direction of the place (it marks the geographical direction north-south, which means that this is an orientation to the Polar Star and not to the north direction of the magnetic compass). II. EVOLUTION OF RESEARCHES RELATED TO THE FUNCTION OF THE DACIAN SANCTUARIES 1. Hypothesis of the cultural function of the pillar site Probably the first archaeologist who associates the pillar complex with the idea of sacred constructions was D.M. Teodorescu, one of the prestigious pioneers of the Romanian archaeology. The religious centre in Grditea Muncelului says the Historian I.H. Crian from Cluj proves to play an important role, as it was used the whole year round. Thus, it was not a common worship place among others, with a limited functionality for a certain season. Consequently, the climate conditions of the ancient time (heavy rains) determined, as in our times, the necessity of a closed, at least covered construction ... The existence of the four rows of plates (at the big sanctuary A authors note) suggests regularity, an order that implies a certain calculation, actually an edifice. Their small thickness (0.20-0.25 cm) indicates that they cannot be column bases, they were simple plinths (foundations). -

Constantin Daicoviciu i Hadrian Daicoviciu au avut contribuii importante la cercetarea teoretic a problematicii sanctuarelor dacice5. Nu se ajunge ns dect la ncercri de a reconstitui unele sanctuare sau la a se stabili caracterul religiei dacogeilor (unde multitudinea sanctuarelor sugereaz autorilor o religie politeist uranosolar). Astzi la Sarmizegetusa Regia suntem pui n faa unui spectacol dezolant. Tamburii de calcar sunt aruncai ntr-o grmad, unde se frmieaz sub aciunea nemiloas a intemperiilor i hruiala grupurilor de turiti, n vreme ce n locul lor sunt pregtii tamburi cu dimensiuni exagerate, bine lefuii, turnai n beton armat. Vom ncheia deci acest subcapitol cu apelul pe care-l formula arheologul Alexandru Vulpe cu ocazia unei reuniuni tiinifice condus de Acad. N. Teodorescu, la Sarmizegetusa Regia: n lume am numeroase forticaii sau aezri civile romane, nct orict de originale ar prea, pn la urm tot i pot aa un corespondent ntr-o alt forticaie sau aezare civil de undeva din fostul imperiu. Spre deosebire ns de oricare aezare roman, Sarmizegetusa Regia este unic i irepetabil, motiv pentru care trebuie cercetat i conservat cu toat rspunderea, spre a o putea lsa motenire generaiilor viitoare, aa precum ne-au lsat-o la rndul lor naintaii ca pe un tezaur de cea mai mare valoare. 2. Cercetarea sanctuarelor dacice din punctul de vedere al poziionrii astronomice n scopuri calendaristice. Apariia unor cercetri de arheoastronomie ntemeiate pe obiective arheologice nvluite n aura enigmei cum ar fi piramidele egiptene sau sanctuarul megalitic de la Stonehenge, Anglia a stimulat i la noi imaginaia cercettorilor, care nu au ntrziat s se orienteze ctre sanctuarele dacilor. 95

Constantin Daicoviciu and Hadrian Daicoviciu contributed much to the theoretical research on the problems of the Dacian sanctuaries5. But the result was nothing more than attempts of reconstituting some sanctuaries or to establish features of the Getae-Dacians religion (for these authors the large number of sanctuaries is a hint of a polytheist Uranian-Solar religion). At present Sarmizegetusa Regia offers a miserable sight. The limestone drums are thrown off in a heap, where they get broken under the effect of the bad weather and the bustle caused by the groups of tourists, while overlarge, well-polished drums of reinforced concret are prepared in their places. Therefore, we close this subchapter with the call expressed by the archaeologis Alexandru Vulpe at the scientific meeting in Sarmizegetusa Regia, led by the academician N. Teodorecu: There are many Roman fortications or civil settlements all over the world, so that no matter how original they could seem, nally there still could be found a corresponding one in another fortication or civil settlement in some other parts of the former empire. But unlike any other Roman settlement, Sarmizegetusa Regia is unique and unrepeatable. That is why it must be examined and conserved with big responsibility, so that it could be left as a heritage for the next generations, same as our predecessors left it to us like a high valuable treasure. 2 Examination of the Dacian sanctuaries from the viewpoint of their astronomical position for calendrical purposes.. The publication of some researches on archeoastronomy based on mysterious archaeological units such as the Egyptian pyramids or the megalithic sanctuary of Stonehenge, England stimulated our researchers imagination, too. They centred upon the Dacians sanctuaries. -

Cele dinti cercetri astronomice avnd o baz tiinific ferm au fost ntreprinse de astronomul clujean dr. Gheorghe Chi. Omul de tiin clujean, mpreun cu prietenul su Pompei Murean, a fcut determinri echinociale i solstiiale n anii 1979-l980 lund n seam toate variantele date de amplasarea construciilor de pe terasa a XI de la Sarmizegetusa Regia. Ca urmare a msurtorilor complexe efectuate, astronomul Gh. Chi a fcut precizri, cum ar fi: linia ce unete centrul platformei circulare de andezit i centrul sanctuarului dreptunghiular din nord-vestul terasei a XI de la Sarmizegetusa indic meridianul locului cu o eroare de numai 4 minute arc de cerc; direciile rsritului Soarelui la solstiiul de iarn i la echinocii sunt materializate n teren cu o eroare de cteva zeci de minute arc de cerc dar mult sub un grad arc de cerc; sunt similitudini ntre marele sanctuar circular de la Sarmizegetusa Regia i celebrul sanctuar megalitic de la Stonehenge-Anglia, evideniate att n domeniul formelor, ct i n cel al proporiilor. Alte cercetri ntreprind la Sarmizegetusa Regia topografii de la Direcia Topografic Militar n anul 1983. Grupul de cercettori condus de gral.lt.(r), ing. Vasile Dragomir i-a desfurat activitatea independent de cercetrile prof. dr. Gh. Chi (deci fr a le fi cunoscut), ajungndu-se la concluzii similare. n plus, colectivul militar identific orientarea meridian a pavajului de andezit ataat platformei circulare de andezit din vestul terasei XI.

Inginerul n construcii Florin Stnescu, din Sibiu, se intereseaz i el de aspectele innd de orientarea astronomic a unor construcii de pe terasa sacr de la Sarmizegetusa Regia. Acest cercettor are ideea s exploateze orientarea meridian a pavajului anexat platformei circulare de andezit, ncercnd s demonstreze c respectiva platform a putut 96

The first astronomical researches with a solid scientific basis were made by the Cluj astronomer Gheorghe Chi. Together with his friend Pompei Murean, he made equinoxial and solstitial determinations in 1979-1980, taking into account all the possibilities coming from the positioning of the constructions on the 11th platform of Sarmizegetusa Regia. After complex measurements, the astronomer Gh. Chi made the following statements: the line that connects the centre of the andesite circular platform to the centre of the rectangular sanctuary north-west from the 11th platform of Sarmizegetusa indicates the meridian of the place by an error of only 4 arc minutes; the direction of the sunrise at the winter solstice and at equinoxes is determined on the spot by an error of several tens of arc minutes, but much under an arc degree; there are similarities between the big circular sanctuary of Sarmizegetusa Regia and the well-known megalithic sanctuary of Stonehenge, England in respect of both forms and proportions. Other research works in Sarmizegetusa Regia were carried out by topographers from the Military Topography Direction in 1983. The group of researchers led by the reserve-lieutenant engineer Vasile Dragomir carried out its activity independently from Prof. Gh. Chis researchers (thus, without any knowledge about them) and drew similar conclusions. Moreover, the military group identified the meridian orientation of the hard rock pavement attached to the circular hard rock platform west from the 11th platform. The civilian engineer Florin Stnescu of Sibiu is also interested in the aspects related to the astronomical orientation of some constructions on the sacred platform of Sarmizegetusa Regia. He has the idea to use the meridian orientation of the pavement attached to the circular hard rock platform and prove that this very platform was also -

servi i drept gnomon. n esen, Florin Stnescu presupune c, n eventualitatea n care platforma circular i pavajul au orientare meridian, au servit drept postament pentru un gnomon, atunci trebuie s admitem c extremitatea umbrei meridiane a unui pilon aezat pe platforma circular de andezit atingea captul extrem al pavajului cu orientare meridian n ziua solstiiului de iarn, iar n ziua solstiiului de var trebuia s ating marginea platformei circulare. Florin Stnescu rmne cu meritul incontestabil de a fi deschis un drum realmente neabordat de altcineva: includerea pe lista construciilor de interes calendaristic i astronomic a exact acelui monument pe care adversarii categorici ai unor asemenea ncercri l considerau o redut inexpugnabil a teoriei exclusivismului religios presupusul altar (numai - n.red.) de sacrificiu . 3. Cercetri care acord sanctuarelor funcii de modelare a calendarului getodacilor. Datorit regularitilor numerice i a formelor sale circulare marele sanctuar circular de la Sarmizegetusa Regia a sugerat nc de la nceput o posibil utilizare pentru scopul modelrii calendarului. nc D.M. Teodorescu enuna ideea unei relaionri cu ciclul lunar, dei nc nu se cunoteau din acest monument dect gruprile de stlpiori de andezit. Prima i cea mai important cercetare n cadrul creia marele sanctuar circular de la Sarmizegetusa Regia era investigat ca modelator de calendar a fost ntreprins de C. Daicoviciu. El vede n cele 30 grupri a cte 60 stlpiori de andezit un semestru dacic i deduce c anul dacic era format din 60 sptmni a cte 6 zile. n ciuda faptului c ipoteza C. Daicoviciu nu i-a aflat confirmarea, formularea ei a stimulat interesul pentru examinarea sanctuarelor dacice i din perspectiva unor modelatori de calendar. n plus chiar, ncercnd a afla argumente pentru o ipotez eronat, n 97

used as a gnomon. Florin Stnescu essentially assumes that if the circular platform and the pavement have a meridian orientation, it means that they were used as a pedestal for a gnomon and therefore the end of the meridian shadow of a pillar on the circular hard rock platform used to reach the extreme end of the meridian-oriented pavement on the day of winter solstice, while on the day of summer solstice it must have reached the edge of the circular platform. Florin Stnescu has the undisputable merit to have opened a way that nobody else had approached before: he included among the constructions of astronomic and calendrical interest, the very monument which the steadfast opponents of such attempts considered to be a clear illustration of the theory of the religious exclusivism the presumptive altar (only editors note) for sacrifices. 3. Research works that attribute the function of modelling the Getae-Dacians calendar to the sanctuaries. Due to the numerical regularity and to its circular forms, the big circular sanctuary of Sarmizegetusa Regia suggested from the very beginning a possible use for modelling the calendar. D.M. Teodorescu had already stated the idea of a relation to the monthly cycle11, even though at that time only the groups of small hard rock poles were known. The first and most important research work that investigated the big circular sanctuary of Sarmizegetusa Regia as a calendar modeller belongs to C. Daicoviciu. He saw the 30 groups of 60 little andesite poles each as corresponding to the Dacian semester and concluded that the Dacian year was made of 60 six-day weeks. Despite that C. Daicovicius hypothesis has not been confirmed, it aroused the interest for examining the Dacian sanctuaries from the perspective of the calendrical modelling. Furthermore, trying to find arguments for an erroneous hypothesis, H. Daicoviciu draws -

special H. Daicoviciu atrage atenia c nu numai sanctuarul mare circular manifest regulariti n baza matematic 6, ci i sanctuarele de la Costeti (el includea n aceast categorie i marele sanctuar patrulater I, pe care-l considera a fi avut 60 stlpi). Ori, aceast sugestie se va dovedi de asemenea fructuoas n conducerea cercetrii noastre nct nu putem neglija c la rezolvarea problemei teoretice a sanctuarelor dacice au contribuit i autorii ipotezei comentate aici. Ioan Rodean este, la rndul su, pionier al cercetrilor sanctuarelor dacice din perspectiv calendaristic, n ciuda erorilor svrite atunci cnd a ncercat s cerceteze utilizarea umbrelor stlpilor n determinrile calendaristice. Totui, cea mai optimist tentativ de a surprinde un limbaj matematic de interes calendaristic n sanctuarele dacice este aceea aparinnd colectivului braovean alctuit din erban Bobancu, Cornel Samoil i Emil Poenaru. La fel ca i predecesorii, ei acord prioritate cercetrii marelui sanctuar circular, includ n cercetare i sanctuarele rectangulare (patrulatere), reanalizeaz corespondena ntre concluziile arheologilor privitoare la structura sanctuarelor i sunt cei dinti care observ inadvertene n privina marelui sanctuar patrulater A de la Sarmizegetusa Regia. n plus, i altur drept ajutor calculatorul, cruia i realizeaz un program special de operare. Rezultatul? Total neconcludent. Ipoteza Bobancu i colaboratorii iese din discuie pentru faptul c ntre timp baza demonstraiei lor matematice a fost anulat prin ultimele cercetri asupra marelui sanctuar circular de la Sarmizegetusa Regia, n sensul c inelul interior coninea 84 de piese i nu 68, cum se afirmase iniial. Oricum ns, ceea ce calculatorul oferise ca soluie nu reprezenta nicicum o variant de calendar practic: anul dacic ar fi avut 47 de sptmni (numr care nu se 98

attention to the fact that not only the big circular sanctuary, but also the sanctuaries of Costeti14 (he also included in this category the big quadrilateral sanctuary I, which he considered as being made of 60 pillars), show regularities in the counting base 6. Such a suggestion proved to be productive as well for the management of our research, and we cannot ignore that the authors of this hypothesis helped clarifying the theoretical problem of the Dacian sanctuaries. Ioan Rodean is another pioneer in the investigation of the Dacian sanctuaries from the calendrical perspective, although he committed some errors in his attempt to study the use of the pillar shadows in the calendar determinations15. But the most optimistic attempt to detect a mathematical language belongs to the research group of Braov set by erban Bobancu, Cornel Samoil and Emil Poenaru16. Like their predecessors, they give priority to the examination of the big circular sanctuary, they include in their research also the rectangular (quadrilateral) sanctuaries, consider again the analogies among the archaeologists conclusions regarding the structure of the sanctuaries and are the first to notice inadvertences in respect of the big quadrilateral sanctuary A of Sarmizegetusa Regia. Besides, they use the computer as an instrument and create a special software. Unfortunately, the result is totally unconvincing. The hypothesis of Bobancu and his collaborators is eliminated, since, meanwhile, the basis of their mathematical demonstration has been annulled because of the last investigations on the big circular sanctuary of Sarmizegetus Regia, which show that the interior ring contained 84 pieces, not 68, as it was first asserted. Anyhow, the computer solution was not at all a practical calendar option: the Dacian year appears as having 47 weeks (this number cannot be found in sanctuaries, but is ex-

regsete n sanctuare, dar care este extras din jocul combinatoriu), sptmnile avnd cte 8 zile (?), arareori 7 zile i chiar 6 (?). Acelai an dacic nu ar fi fost mprit dup procedeul att de comun pe aceast planet, n luni i anotimpuri, ci doar n trei anotimpuri. Nota editorului: Astzi ne am ca n povestea cu Petric i lupul: de attea ori s-a spus c a fost descifrat calendarul dacilor, de attea ori istoricii i arheologii au alergat cu interes ctre cei ce reclamau o asemenea descifrare, nct acum, n momentul n care realmente semnicaia sanctuarelor dacice a fost aat, toat lumea refuz s mai vrea a aa adevrul.

tracted from the combination game) where the weeks would be of 8 days (?), rarely 7 days and even 6 days (?). On the other hand, the Dacian year appears as not having been divided into months and seasons, according to the common procedure used all over the world, but only into three seasons. Editors Note: Our current situation is similar to that in the story about Petric and the Wolf: it has been so often said that the Dacians calendar was decrypted and so many times the historians and the archaeologists have showed interest to those who claimed such a decryption, that now, when the signicance of the Dacian sanctuaries has been really revealed, everybody refuses obstinately to wish to know the truth. III. DACIANS SANCTUARIES ... TALK 1. Which is the research direction? If the Getae-Dacians had a common religion, it means that they must have had a well-organized clerical class, too. Since the Dacian clergy felt the necessity to record very exactly the calendar and its auxiliaries in their headquaters, it is obvious that the organization of similar systems of calendrical modelling must have taken place in the local centres, too, where the modelling must have been limited to the existent material resources and to the most important elements of the calendar. For a better organization of the data we have classified the sanctuaries according to their age and then according to the informations we have regarding the pillar structures. Regarding the age, the archaeologists affirm that the sanctuaries in the settlement of Costeti, Hunedoara and the sanctuary of Pecica, Arad, are contemporary with the Dacian Kingdom of Burebista, while the sanctuaries on the 11th platform of Sarmizegetusa Regia and the sanctuary of Dolinean belong to the time of the Dacian Kingdom of Decebal. Thus, in the category of the sanctuaries 99 -

III. SANCTUARELE DACILOR... VORBESC 1. Care este direcia de cercetare? Dac geto-dacii aveau aceeai religie, ei trebuie s fi avut i un cler bine organizat. Ori, n cazul n care clerul dacic a resimit nevoia s in o eviden foarte exact a calendarului i auxiliarelor acestuia n cetatea de reedin a fruntailor statului, fr ndoial c practica organizrii unor sisteme similare de modelare a aceluiai calendar a trebuit s se manifeste i n centrele spirituale locale, unde ns modelrile se vor fi limitat la posibilitile materiale i la elementele cele mai importante ale calendarului. Pentru o mai clar organizare a datelor am realizat o prim clasificare a sanctuarelor dup criteriul vechimii i apoi dup criteriul certitudinii asupra structurilor de stlpi. n raport de criteriul vechimii, arheologii spun c sanctuarele din aezarea de la Costeti, jud. Hunedoara i sanctuarul de la Pecica ar fi contemporane cu regatul dacic al lui Burebista, n timp ce sanctuarele de pe terasa XI de la Sarmizegetusa Regia i sanctuarul de la Dolinean ar aparine perioadei regatului dacic al lui Decebal. Aadar, n categoria sanctuarelor -

datnd aproximativ din sec I .Hr. dispunem de datele certe asupra sanctuarului circular de la Pecica, jud. Arad i asupra sanctuarelor patrulatere III i IV de la Costeti jud. Hunedoara: Sanctuarul III de la Costeti este format din 6 x 7 = 42 st.; Sanctuarul IV de la Costeti este format din 6 x 6 = 36 st. Funcional, sanctuarul circular de la Pecica prezint o situaie analoag celor dou sanctuare de la Costeti, deoarece: Considerarea tuturor stlpilor indic 7 x 6 = 42 st.; Considerarea numai a stlpilor rotunzi indic 6 x 6 = 36 st. Aceasta pentru materialul datnd din sec. I .Hr. Sanctuarul de la Dolinean totalizeaz de asemenea 36 stlpi; Marele sanctuar circular de la Sarmizegetusa Regia are n inelul B al stlpiorilor de andezit nu mai puin de 30 grupri a cte 6 piese, adic o reluare de 5 ori a unei eventuale serii de interese cu ciclicitatea de 36 uniti. Tot o form multiplicat de ast dat ns de numai 2 ori ntlnim n marele sanctuar circular n relaie cu o eventual ciclicitate temporal bazat pe 42 uniti temporale. Ne referim la inelul C al celor 84 stlpi de lemn, unde gruprile de 20 + 22 + 19 + 23 se pot regrupa n perechi pentru a da de dou ori numrul de 42 stlpi. Ce ne spun datele rezultate pn aici? Dac sanctuarele dacice au modelat cu adevrat un calendar sau ceva asemntor, n cadrul acestor modelri avea, ntre altele, mare importan perechea de numere 42 i 36, pereche care ar fi trebuit s modeleze anumite uniti de timp. n aezarea de la Costeti cele dou cicluri temporale ar fi astfel modelate prin dou sanctuare apropiate dar distincte n vreme ce n aezarea de la Pecica se procedeaz la modelarea lor pe o singur construcie. Srind peste alte amnunte, se poate

dated approximately in the 1st century B.C. certain information exists with regard to the circular sanctuary of Pecica, and the quadrilateral sanctuaries III and IV of Costeti: Sanctuary III of Costeti is made of 6 x 7 = 42 pillars; Sanctuary IV of Costeti is made of 6 x 6 = 36 pillars; From a functional viewpoint the circular sanctuary of Pecica has a simialar situation to the two sanctuaries of Costeti because: If all the pillars are considered, the result is 7 x 6 = 42 pillars; If only the round pillars are considered, the result is 6 x 6 = 36 pillars. This is the situation of the material dating in the 1st century B.C.. The sanctuary of Dolinean has also a total of 36 pillars; Ring B of small hard rock poles within the big circular sanctuary of Sarmizegetusa Regia has as many as 30 groups of 6 pieces each, i.e. a 5-time repetition of a possible interest series with a cyclicity of 36 units. Another (now only twice) multiplied shape can be found in the big circular sanctuary, regarding a possible temporal cyclicity with 42 time units. This is the ring C of 84 wooden pillars, where the groups of 20 + 22 + 23 can be regrouped in pairs to form twice the number of 42 pillars. What do the presented data show? If the Dacian sanctuaries really modelled a calendar or something similar to it, within this modelling the pair of numbers 42 and 36 had a great importance and its role must have been that of modelling certain time units. Thus, in the settlement of Costeti the two temporal cycles would be modelled by two close, but distinct sanctuaries, while in Pecica the modelling is carried out through one single construction. Neglecting some details, it can be 100 -

arta c destul de uor se o ivete soluie, dac fiecrui stlp din sanctuarele cu 42 piese i se acord semnificaia de o... sptmn n cel mai autentic i mai obinuit neles al termenului, adic 7 zile. Astfel 42 stlpi x 7 zile = 294 zile, n vreme ce (Atenie mare!), 10 (zece) luni lunare a 29,5305881 zile totalizeaz 295,305881 zile). Sau, mai concret 10 luni lunare medii a cte 29,5 zile! totalizeaz 295 zile (i astronomii moderni consider o lun lunar medie ca o durat de 29,5 zile, considernd alternanele lunare fireti de 29 i 30 de zile). Ce ar spune acest sanctuar cu 42 stlpi? Dac exist o scar de timp n care unitatea temporal uzual este sptmna de 7 zile, atunci o serie de 10 luni lunare se formeaz ca o sum de 42 sptmni, plus nc o zi. n acest moment ne-a fost uor s nelegem i de ce erau organizai cte 7 stlpi n sanctuarele cu 42 piese i de ce numrul acestora se limita la 42. Dat fiind c sanctuarele cu 42 stlpi se propun a fi cele care stteau la baza determinrilor calendaristice, n sensul c aici se aplicau unitile de timp cele mai mici ziua i sptmna , ar urma cu necesitate c un stlp n sanctuarele cu 36 piese ar fi avut semnificaia de 295 zile (adic 42 sptmni, plus acea zi de ateptare a nceputului unei noi serii de 10 lunaii). tiind ns c sanctuarele cu 36 stlpi erau i ele organizate n serii a cte 6 stlpi, de un interes aparte ar trebui s se fi bucurat momentele n care se ncheiau astfel de serii a cte 6 x 295 zile. 2. Cine a inventat calendarul lunar de 10 luni? Cu siguran c dac aceast ntrebare ar fi adresat specialitilor n Istoria Civilizaiilor i Culturii Universale, n afara informaiilor privitoare la cele deduse n capitolul de fa, aceti specialiti nu ar ezita s rspund: cine altcineva dect romanii? Dar, iat, acum apare un calendar de 10 luni i la geto-daci. n plus, chiar, n vreme ce calendarul roman pare o oper cu totul nerealizat, la daci el apare ntr-o condiie 101

proved that a solution is easy to find if for each pillar of the sanctuaries with 42 pillars the significance of one week is attached, i. e. the common meaning of this word: 7 days. Thus, 42 pillars x 7 days = 294 days, while (attention!) 10 lunar months of 29.5305881 each totalize 295.305881 days. Or, more clearly, 10 average lunar months of 29.5 days each make a total of 295 days (the modern astronomers also estimate 29.5 days for an average lunar month and consider monthly natural alternations of 29 and 30 days) What can this 42-pillar sanctuary mean? If we consider a time scale in which the usual temporal unit is the 7-day week, it results that a series of 10 lunar months can be formed as a sum of 42 weeks, plus one more day. At this moment it was easy for us to understand why the pillars of the 42-piece sanctuaries were organized in groups of 7 and why their number was limited to 42. As the 42-pillar sanctuaries are to be considered as the basis for the calendrical determinations, i. e. the smallest time units the day and the week were applied here, it necessarily means that a pillar of the 36-pillar sanctuaries could have had the significance of 295 days (i. e. 42 weeks plus that waiting day before the beginning of a new 10-lunation series). It is known that the 36-pillar sanctuaries were also organized in series of 6 pillars each. The time that marked the end of each series of 6 x 295 days must have been of big interest. 2. Who invented the lunar calendar of 10 months? It is certain that if the specialists in universal culture and civilisation history were asked this question, having no information about the above presented deductions, they would surely answer that the Romans did it. But now a 10-month calendar of the Dacians is reported. Moreover, while the Roman calendar seems to have remained a completely unaccomlished work, the Dacians one appears in an exceptional -

excepional, unde sunt preexistente nite reguli clare i precise de meninere a scrii calendaristice n acord cu timpul lunar natural. Dac ar fi s dm crezare rezultatului interpretrii sanctuarelor cu 42 i, respectiv, cu 36 stlpi, preotul Deceneu, de exemplu, era n msur s precizeze ziua n care ar avea loc Lun Nou n decembrie din anul 1993. Ori, aa cum am fost obinuii noi s-i nelegem pe daco-gei, o asemenea realizare pare nu numai imposibil, chiar absurd. Iat motivul pentru care rezultatele astronomice la care ne conduc interpretrile celor dou sanctuare dacice trebuie analizate cu toat atenia, deoarece n spatele acestora se pare a se ascunde ceva ce scap nelegerii noastre, structurat pe concepia tradiional asupra devenirii fenomenelor culturale. Ceea ce se impune i trebuie s dea de gndit n semnificaiile rezultate pentru cele dou tipuri de sanctuare dacice este c toate unitile de timp utilizabile n ele sunt uniti naturale, nu artificiale, aa cum rezultau din interpretrile calendaristice date unor sanctuare de ali cercettori. Ce nseamn uniti naturale? Sunt considerate uniti naturale toate acele uniti pe care omul a putut s le sintetizeze ca urmare a contactului su senzorial cu natura nconjurtoare. Numrtoarea n baz decimal de exemplu este o numrtoare natural, deoarece a aprut prin referina senzorial a obiectelor din natur la obiectele-degete ale minilor umane, cele din urm fiindu-ne mai apropiate i permanent supuse controlului senzorial. Tot natural este i att de obinuita noastr sut din numeraie, ea fiind consecina multiplicrii decadei de tot attea ori cte degete au minile umane. Natural este ns i ziua ca unitate temporal, deoarece este desprins de om din observarea alternanei zi-noapte, precum natural este i luna calendaristic, chiar dac uneori durata ei s-a ndeprtat substanial de durata real a lunii lunare. Pn i sptmna de 7 zile este o unitate natural de timp, ea derivnd dintr-o ndelungat subdivizare a lunii lunare n raport cu cele 4 faze ale Lunii i apoi dintr-o simplificare uzu102

condition, with clear and exact pre-existent rules for maintaining the calendrical scale in accordance with the natural lunar time. If we accept the result of the interpretation of the 42- and 36-pillar sanctuaries, it means that the priest Deceneu, for example, was able to show precisely on which day the new moon would appear in 1993. But according to our conception about the Getae-Dacians, this fact seems not only impossible, but also absurd. This is the reason why the astronomical results of the interpretations of the two Dacian sanctuaries must be very attentively analysed, because something beyond our comprehension which is structured according to a traditional conception of the evolution of the cultural phenomena seems to hide behind them. The very important fact about the significances of the two types of sanctuaries, which deserves a lot of attention, is that all usable time units are natural and not artificial units as some other researchers who interpreted the sanctuaries from a calendrical perspective reported. What do natural units mean? Natural units are considered all those units the man was able to synthesise as a result of his sensorial contact with the natural environment. For example, the counting in base 10 is a natural counting, because it appeared through the sensorial connection of natural objects to the human fingers, which are familiar to us and under permanent sensorial control. The numer 100 is also a natural unit, as it is nothing else but the decade multiplied with the number of fingers. The day as temporal unit is also natural, because it results from the observation of the alternation day/night, as well as the calendar month, even if its duration is substantially different from the real duration of the lunar month. Even the week is a natural temporal unit, as it results from an old practice of subdivision of the lunar month in dependence on the 4 moon phases and then from a common simplification of the respective duration -

al a duratei respective aproximate la cele 7 zile cunoscute. Ori, faptul c sanctuarele dacice capt semnificaie tocmai printr-o utilizare exclusiv a unor uniti naturale de timp denot c nu ne aflm n faa unei invenii, ci a unei opere sociale furit n decursul mai multor milenii de experien i practic colectiv. n acest fel apare deosebit de surprinztor c sanctuarele dacice se relaioneaz mai degrab cu unele practici sumeriene dect cu fapte culturale similare mai apropiate n timp de timpul dacic. Este suficient s privim mai ateni la semnificaiile sanctuarelor circulare cu 36 stlpi, care sunt mai expresive n direcia sugerrii originii sistemului: per total un asemenea cerc de stlpi ar face referiri la 360 de elemente, iar ca ordin de subdivizare el ni se nfieaz sexagesimal, adic n componente structurate dup tehnica acelui mod de a nsuma decadele cunoscute n practica sumerian i cea greceasc. Faptul acesta are o importan aparte deoarece oamenilor de tiin le-a fost dificil s explice de ce inventatorii numeraiei n baz sexagesimal s-au abtut de la criteriul evoluiei naturale a numrtorii (care, dup cum am vzut deja trebuie s conduc la nsumarea zecilor n sute). Un alt aspect care ne oblig s racordm tema semnificaiilor celor dou clase de sanctuare dacice la cultura sumerian este prezena la daci a sptmnii de 7 zile, considerat de ctre savani a fi fost tot o oper sumerian. n sfrit, ca lucrurile s fie ct se poate de complicate, dac tot am ajuns s identificm tema sanctuarelor dacice cu cercul sumerian, s ncercm a altura aceast tem i de calendarul roman cu 10 luni de care aminteam mai nainte. Strvechii romani utilizau un calendar n care anul avea 10 luni i un total de 304 zile. Lunile romane aveau durate pur calendaristice, respectiv numere de ordine i nu nume, aa cum se ntmpl astzi. De altfel, nici n zilele noastre lunile anului nu au n totalitate nume, deoarece lunile septembrie, octombrie, noiembrie i decembrie mai poart nc numerele romane de ordine, 103

approximated to the 7 known days. Consequently, if the Dacian sanctuaries get significance by using exclusively natural temporal units, it means we have not to do with an invention, but with a social work, that was created during many millennia of collective experience and practice. In this context, it is extremely surprising that the Dacian sanctuaries are more related to some Sumerian practices than to cultural actions closer to the Dacian time. It is enough to analyse more closely the significances of the 36-pillar circular sanctuaries, which are more expressive in suggesting the system origin: on the whole, such a pillar circle refers to 360 elements and has a sexagesimal subdivision order, which is the same way to add up decades as in the Sumerian1 and Greek practices. This aspect is very important, as the researchers found it difficult to explain why the inventors of the numeration in base 6 deviated from the natural evolution of the numeration (which, as we have shown, must have led to addition of tens to obtain hundreds). Another aspect that forces us to relate the problem of the significances of the two types of Dacian sanctuaries to the Sumerian culture is the fact that the Dacians had the 7-day week, which the scholars consider to be also a Summerian work.2 Since we have come to this complicated point of the relation between the Dacian sanctuaries and the Sumerian circle, it is time now to try to relate this topic to the Roman 10-month calendar mentioned before. The ancient Romans used a calendar with a year of 10 months and a total of 304 days. The Roman months had purely calendrical durations and order numbers instead of names as in our times. Even nowadays not all the months of the year have names, as the months September, October, November and December still bear the Roman order numbers, i. e. the seventh, the eighth, -

adic a aptea, a opta, a noua i a zecea n etimologie latin. Lunile cu numerele I, III, V i VIII din calendarul roman aveau cte 31 zile pe cnd cele cu numerele II, IV, VI, VII, IX i X aveau cte 30 zile. Dar peste toate acestea, romanii i desemnau scara de timp prin termenul annus, care deriva din mai vechiul annulus, i, ce nsemna inel, cerc. Ce s nsemne aceasta? Cu siguran c cercul cu 360 subdiviziuni al sumerienilor, cercul dacic cu 360 lunaii, cercul roman de 10 luni i cele 10 luni lunare ale calendarului dacic au undeva un element de convergen care trebuie pus n eviden. Poate cea mai facil soluie ar fi aceea tradiional: s admitem c ne aflm n faa unei difuziuni culturale de la sumerieni, pe filiera evreeasc-fenician-greceasc, aa cum s-a ntmplat cnd s-a explicat utilizarea numeraiei n baz sexagesimal de ctre vechii greci. Numai c o asemenea propunere nu ar putea explica prea multe, fiind greu de neles ca dacii s-i fi realizat un calendar care s se corecteze dup metrica cercului sumerian. Desigur c ntre explicaiile posibile prin difuziunea sumerian ar fi aceea a prezenei sptmnii de 7 zile, unitate pe care, n acest caz, ar trebui s credem c dacii o puteau mprumuta de la romani. Exist ns un argument de factur istoriografic ce se opune n mod categoric posibilitii ca dacii s fi mprumutat de la romani elementele calendarului lor. Se are n vedere c ntreaga economie a calendarului dacilor are la baz sptmna de 7 zile. Ori aceasta nseamn c sptmna trebuia mprumutat de ctre daci mai nainte de elaborarea sistemului bazat pe serii a cte zece luni, aizeci de luni i trei sute aizeci de luni. Ori, ciclul dacic de 60 luni lunare, ce reglementeaz o durat de ateptare ritualic a Lunii noi ce putea avea 2 sau 3 zile, este amintit de Herodot ca reprezentnd un eveniment de maxim importan n viaa spiritual a acestui popor. Trebuie tiut numai c n vremea lui Herodot (n oraele-state greceti) se utiliza calendarul lunar de 12 104

the ninth and the tenth according to the Latin etymology. The months with the numbers I, III, V and VIII in the Roman calendar had 31 days, while those with the numbers II, IV, VI, VII, IX and X had 30 days3. But above all, the Romans called their time scale with the word annus, which derived from the older annulus, i, that meant ring, circle. What can this mean? Indeed the Sumerian circle with 360 subdivision, the Dacian circle of 360 lunations, the Roman circle of 10 months and the 10 moths of the Dacian calendar have somewhere a convergence point, that must be pointed out. Perhaps the easiest way to find a solution would be the traditional way: to admit that we have to do with a cultural diffusion from the Sumerians through the Jewish-PhoenicianGreek channel, as it was the case when the use of the numeration in base 6 by the old Greeks was explained. But such a proposal would not give enough explanation, because it is difficult to admit that the Dacians could have created a calendar that can be corrected with the help of the Sumerian circle. Of course, a possible explanation, if we accept the Sumerian diffusion, is the presence of the 7-day week as a unit that the Dacians took from the Romans. Although, there is a historical argument that firmly opposes the possibility that the Dacians could have borrowed elements of their calendar from Romans, it must be taken into account that the whole conception of the Dacian calendar relies on the 7-day week. Which means that this type of week must have been borrowed before the elaboration of the system based on series of ten months, sixty months and three hundred and sixty months. But the Dacian cycle of 60 lunar months that sets a 2 or 3 day-ritual period of waiting for the new moon is mentioned by Herodotus as an event of maximum importance in the spiritual life of the Dacian people. It is also important to know that at Herodotuss time the lunar calendar of 12 months was in use (in the Greek state-towns), -

luni. Aa nct, atunci cnd spunea grecilor c la fiecare 5 ani geii aleg pe unul dintre ei pe care-l trimit cu solie la zeul lor Zalmoxe, istoricul gndea n termenii calendarului grecesc, nct se refer la o durat de 60 luni lunare. Acestea nseamn ns c nc n sec. V .Hr. geto-dacii utilizau ciclul de 360 lunaii iar la acea vreme el nu putea fi mprumutat de la romani i nici de altundeva. 3. Incursiune ctre obria indoeuropean. n dezvoltarea calendarului lor lunar, arhaicii indo-europeni nu s-au artat interesai de ciclul solar. Ei au procedat n modul obinuit numrrii oricror obiecte din natur, multiplicnd prin 10 cea mai lung unitate temporal a lor luna lunar. Seria de 10 luni va pune probleme noi de ordin ritualic n cultul Lunii, deoarece sfritul unei astfel de perioade cptase deja o importan similar cu aceea pe care noi o acordm astzi oricrui nceput de an. Cum i nainte de a se trece la ciclul de 10 luni preoii erau n situaia de a atepta l-2 zile ntre momentul n care Luna disprea n vlvtaia purificatoare a Soarelui i cel n care putea fi vzut reaprnd pe cerul vestic de sear, tehnica ateptrii ritualice este aplicat i n situaia sfritului seriilor a cte 10 lunaii. Sarcina este uurat mult i pentru c utilizarea sptmnii de 7 zile permite constituirea unei durate stabile, de 42 sptmni, abia dup ncheierea acestor 42 sptmni fiind necesare procesiunile consacrate ntmpinrii astrului purificat, nnoit. Din punct de vedere matematic nu ne este greu s nelegem i cam ce probleme s-au putut ivi n legtur cu precizarea numrului de zile ct ar fi trebuit s dureze manifestrile spirituale consacrate astrului nnoit la separaia dintre seriile de cte 10 luni. Cunoatem doar c durata medie a unei lunaii este de 29,5 zile i c 42 sptmni nsumeaz 294 zile. Practic, ar fi vorba ca n cercetarea acestei probleme s reproducem n plan teoretic fenomenul, aa cum i se nfia el observatorului arhaic. 105

so that when Herodotus asserted that every other five years the Getae choose one of them and send him with a message to their god Zamolxis, the historian thought in terms of the Greek calendar and referred to a period of 60 lunar months. But this means that the Getae-Dacians had been used the cycle of 360 lunations since the 5th century B.C., and at that time it could not have been borrowed from Romans or from somewhere else. 3. Journey to the Indo-European origin. When developing their lunar calendar the old Indo-Europeans showed no interest in the solar cycle. They acted as they usually did when counting any other natural objects: multiplying their longest temporal unit the lunar month by 10. The series of 10 months aroused new ritual problems in the cult of moon, because the end of such a period had already a similar significance to the one that the beginning of a year has in our times. Since before the practice of the 10 month-cycle the priests had also to wait for one or two days between the disappearance of the moon in the purifying sun ames and its reappearance in the western evening sky, the technique of ritual waiting was applied at the end of the 10 lunation-series, too. The use of the 7-day week made possible a stable period of 42 weeks, so that the processions of greeting the purified, renewed sun were necessary only after the 42 weeks had been over. From a mathematical viewpoint it is not difficult to understand what kind of problems might have occurred related to the decision concerning the number of days for the spiritual events dedicated to the renewed sun at the separating moment between the series of 10 months. We know that the average duration of a lunation was 29.5 days and that 42 weeks meant 294 days. The research objective is actually the theoretical simulation of the phenomenon, as it was experienced by the ancient observers. -

Se tie c micarea aparent a Lunii pe bolta cereasc nu este sincronizat cu aceea a Soarelui, n raport cu discul solar Luna avnd o micare aparent mai lent, nct n fiecare zi rmne n urma Soarelui cu un unghi ceva mai mare de 12 arc de cerc. ns pentru a fi observat n unghiul cel mai apropiat de Soare, secera lunar trebuie s se detaeze suficient de cmpul solar i, n acelai timp, Soarele s coboare sub linia orizontului. Dat fiind c lumina secerii lunare este comparabil ca intensitate cu cele mai strlucitoare stele, iar acestea din urm nu pot fi vzute cu ochiul liber dect dup ce discul solar a cobort 6 sub orizont, se nelege c nici prima vizualizare a Lunii Noi nu poate fi fcut mai nainte ca discul lunar s se detaeze de cmpul discului solar cu cele 6 ce ar marca arcul de cerc pe care-l parcurge Soarele din momentul coborrii sale sub linia orizontului i pn la ncheierea a ceea ce numim crepuscul civil. n sfrit, de aici ne putem da seama c prima observaie a Lunii Noi poate fi fcut ntr-un moment limit, n care discul lunar se va detaa de cmpul solar cu un unghi cuprins ntre ceva mai mult de 6 i aproape 19 arc de cerc (dac observaia nu s-a putut face n prima sear, a doua zi Luna va mai urca nc 13 pe bolt). De aici rezult c, din punct de vedere observaional, o lunaie poate fi nregistrat fie ca avnd o durat de 29 zile, fie de 30 zile i n nici un caz cea realizat din fraciuni de timp, aa cum le exprimm noi matematic. Unicul fapt ce va fi pus n eviden de un ochi mai experimentat ar fi acela c uneori Luna va ocupa o poziie mai apropiat de linia orizontului iar alteori se va afla mult mai sus pe bolt n acel moment al primei observaii posibile. Prin urmare, la captul unui interval de 294 zile de la precedenta vizualizare a primei apariii pe cerul vestic de sear a secerii lunare, observatorul arhaic avea cele mai mari anse s atepte numai o singur zi pn la repetarea fenomenului. n cazul n care acea repetare a surprins discul lunar cam la 8-9 deasupra orizontului, i dup 106

It is known that the apparent move of the moon in the sky is not synchronised with the sun movement. In relation to the solar disk, the moon has a slower apparent movement, so that it stays one day back from the sun in an angle that is somewhat bigger than 12. If we want the observation angle to be the closest to the sun, the moon sickle must detach itself from the solar field and the sun must come down under the horizon line. Since the light from the moon sickle is comparable in intensity with the light from the brightest stars, which comes in sight only after the sun disk has come down 6 under the horizon line, it is obvious that the new moon can be first seen only after the moon disk detaches itself from the sun field by the 6 that mark the circular arch described by the sun in its descent under the horizon line to the end of the civil twilight. Finally, we can thereof realize that the moon is seen for the first time at a limit moment: when the lunar disk detaches itself from the sun field by an angle over 6 and lower than 19 (if the visualisation does not take place in the first night, the second night the moon will go 13 higher up in the sky). It results that, as concerns the observation, a lunation can be registered as a duration of either 29 days, or 30 days, but not as made out of time fractions (as we mathematically express it). The only aspect that an experienced eye can notice is that the position of the moon at the first moment of possible visualisation is sometimes closer to the horizon line and sometimes further up in the sky. Consequently, at the end of a period of 294 days after the first visualisation of the moon sickle in the western part of the evening sky the ancient observer had the best chances to wait for only one day till the phenomenon repeated. If that repetition was at the moment when the moon disk was about 8-9 above the horizon, 10 months later the waiting time for -

urmtoarele 10 luni va urma tot o singur zi de ateptare pn la repetarea observaiei, ns discul lunar se va afla mult mai aproape de linia orizontului. Abia la sfritul celei de a treia serii de 42 sptmni secera lunar se va abate de la regula ateptrii de o zi, ea fiind observabil nc o zi mai trziu. Matematic fenomenul are urmtoarea explicaie: Un numr de 10 lunaii nsumeaz 295,3 zile, nct dac timpul zero al observaiilor a surprins secera lunar la un unghi de cca 18 n urma Soarelui, 10 luni mai trziu ea va fi vizibil n crepuscul i cu chiar 2/3 din zi nainte de a se detaa cu acelai unghi de cca 18 fa de Soare, deoarece s-ar afla, oricum, la mai mult de 6 n urma acestuia, adic att ct este condiia minim de efectuare a observaiei. Numrul de zile pentru 20 lunaii va fi de 590,6, cnd iari Luna Nou se va afla n cmpul vizual. Nu acelai lucru se va ntmpla ns la captul a 30 lunaii, deoarece totalul de 885,9 zile necesare Lunii pentru refacerea poziiei iniiale se realizeaz practic abia dou zile mai trziu dup ncheierea obinuitei serii de 42 sptmni, adic a seriei calendaristice de 294 zile. n acest fel observatorul arhaic i-ar putea da seama destul de curnd c n ateptrile ritualice ale nceputului anului nou exist regulariti ce-i pot ngdui s fac i prognosticuri corecte: din fiecare trei ani, primii doi presupun un surplus de cte o zi n afara celor 42 sptmni ale timpului calendaristic; cel de al patrulea an ncepea abia dup ce ntre ultima zi din ultima sptmn a anului ncheiat i prima zi a primei sptmni din anul urmtor se vor interpune 2 zile ateptare ritualic. Regula aceasta va rmne corect pn n momentul n care ar trebui s se ncheie cea de a 12-a serie de cte 3 ani a cte 10 luni, moment n care se va produce o situaie neateptat: dei potrivit regulii seturilor a cte 3 ani, secera lunar ar fi trebuit s devin vizibil la captul a dou zile de ateptare ritualic, ea va deveni vizibil dup numai o zi. Explicaia ar consta n aceea c, admindu-se c la 50 lunaii ar mai trebui adugat o zi, nu se avea n vedere c aceast zi suplimentar aduga de fiecare dat ceva mai mult dect ar 107

the repetition will be also one day, but the moon disk will be much closer to the horizon line. Only at the end of the third series of 42 weeks the moon sickle will be visible not after one day of waiting, but after one more day. Mathematically the phenomenon has the following explanation: 10 lunations mean a total of 295.3 days, so that if at the starting moment of the observations the moon sickle was 18 behind the sun, 10 months later it will be seen at twilight and even 2/3 of day before it detaches itself by cca. 18 from the sun, because anyway it would be more than 6 behind the sun, that means the minimum condition of possible observation. The number of days for lunations will be 590.6 and then the new moon can be seen again. After 30 lunations it will be different, because the total of 885.9 days necessary for the moon to occupy again the initial position is completed only two days later, at the end of the usual series of 42 weeks, i. e. after the calendrical series of 294 days. Thus, the ancient observers could easily notice that there were some regularities in the ritual waitings for the beginning of the year which could allow them to make correct predictions: out of each three years the first two had one extra day in addition to the 42 weeks of the calendrical period; the forth year could begin only when between the last day of the last week of the previous year and the first day of the first week of the next year 2 days of ritual waiting had elapsed. This rule stayed correct till the end of the 12th series of 3 years of 10 months. At this moment an unexpected situation occured: although, according to the rule of the 3-year set, the moon sickle must have become visible after two days of ritual waiting, it was actually visible after only one day. The explanation could be the following: if we admit that one more day must be added after 50 lunations, it is possible not to have noticed that this extra day added some more -

fi fost necesar; nct dup 12 serii a 30 lunaii respectivul surplus se acumula adugnd o zi ntreag. Matematic ar fi vorba de 360 lunaii a 29,53 zile, adic de un total de 10631zile fa de cele 10632 zile la ct s-ar fi ridicat 12 serii compensate dup regulile ciclurilor a cte 30 lunaii. Dup cum se vede i din mrimea de mai sus, la captul a 360 lunaii determinarea empiric a timpului lunar ajunge la o asemenea precizie nct va da o nou eroare de o zi abia dup 2460 ani. Se nelege c pentru cei din vechime aceasta era o precizie convenabil, ea permind fixarea definitiv a unor reguli i practici ritualice de o mare eficien. Ne i putem imagina de ct autoritate se puteau bucura slujitorii acelui strvechi cult lunar, dac erau capabili s prevad fazele Lunii cu o aa mare exactitate. Ba, mai mult, dup numai cteva generaii de observaii, respectivii preoi vor fi ajuns s determine cu tot aa de mare precizie chiar i eclipsele de Soare i de Lun. Ori, se nelege, c ei nu vor fi ezitat s foloseasc astfel de fenomene pentru a-i consolida autoritatea. Evenimentele descrise aici s-au derulat ntr-o vreme n care Europa era nc acoperit de gheurile ultimei glaciaiuni, probabil prin acele inuturi unde astzi bntuie furtunile de nisip ale Saharei. Din punctul de vedere al practicii, preoii indo-europeni au avut unele probleme cu evidena sistemului lor calendaristic perfect. ntr-adevr, datorit condiiei sistemului de a se urmri evenimente astronomice care se derulau pe parcursul a 360 luni lunare, a aprut destul de timpuriu problema de a afla o modalitate prin care s se memoreze duratele trecute i s existe posibilitatea confruntrii datelor respective cu evenimente ce trebuiau s urmeze. Cum nu putem pune problema scrisului nc, au fost imaginate tehnici simple prin care unei uniti de timp s-i corespund o unitate obiectiv dar s existe i posibilitatea identificrii unitilor temporale trecute. iraguri de mrgele, crestturi pe diferite obiecte de lemn sau 108

time than necessary, so that after 12 series of 30 lunations this excess made one whole day. Mathematically there would be 360 lunations of 29.53 days each, i. e. a total of 10631 days compared with 10632 days the total that would have resulted from 12 series compensated according to the rules of the 30-lunation cycles. The above measurements prove that, at the end of 360 lunations, the empirical determination of the lunar time is so accurate, that a new error will occur only in 2460 years. It is obvious that for the ancient people it was a convenient accuracy, as it allowed them a definite arrangement of ritual rules and practices of great effectiveness. We can imagine what a high authority the priests of the old lunar cult enjoyed, since they were capable to predict the moon phases with such a high precision. Moreover, it is possible that after several generations of observations they could have determined even the sun and moon eclipses with the same precision. It is very probable that they might have used such phenomena to consolidate their authority. The events presented here occurred at a time when Europe was still under the ice of the last glaciation, probably in those regions where the sandstorms of Sahara rage. From a practical perspective, the Indo-European priests had some problems in recording their perfect calendrical system. The condition of the astronomical observation system for the 360 lunar months, made the necessity of memorizing the past information and confronting it with the predicted data to appear at an early date. As the writing form did not exist yet at that time, simple techiques were invented by which an objective unit should correspond to the time unit and also make possible the identification of the past units. Such techniques were bead necklaces, cuts on different wooden or precious-metal things, string knots, improvised holes in -

metal preios, noduri pe frnghii, apoi gropi improvizate n reedinele temporare ale fruntailor spirituali (gropi n care drept marcatori se puteau utiliza pietre sau stlpi special confecionai) toate acestea puse sub semnul interdiciei profanilor, adic sub semnul sacrului. Aa trebuie c s-a cristalizat tehnica edificrii unor sanctuare avnd aspectul unor amplasri de stlpi cu scopul modelrii calendarului i a auxiliarelor sale. Utilizarea de amplasamente sacre n scopul modelrii marelui ciclu de 360 lunaii i a elementelor sale a condus nc de foarte timpuriu la o anumit modalitate de organizare a cercului. Dar se cuvine s urmrim cu mai mare atenie cum ar fi artat acel cerc primitiv de stlpi modelnd marele ciclu de 360 lunaii i prevzut cu posibilitatea identificrii momentelor ncheierii separate a fiecrei serii de cte 10 lunaii i a fiecrei serii a cte 30 lunaii. Vom constata cu uurin c pentru identificarea sfritului fiecrei serii de 10 lunaii se impunea realizarea distinct a 36 grupri a cte 10 stlpi iar pentru identificarea fiecrei serii a cte 30 lunaii trebuie s se fi detaat 12 seturi de cte 3 grupri a cte 10 lunaii. Ulterior, pentru simplificare, seria de 10 lunaii a fost modelat separat, sub forma unor structuri a cte 42 piese ce s modeleze cele 42 sptmni ale perioadei, n marele cerc rmnnd ca necesare de modelat doar cele 36 cicluri a cte 10 luni lunare. Chiar i n aceste condiii sanctuarul obinut va fi avut 12 repere distincte, care identificau cele mai importante momente ritualice ale marelui ciclu. Se poate observa destul de uor c nfigerea unui stlp n mijlocul unui astfel de sanctuar a i oferit n mod spontan o modalitate de mprire a zilei. Este vorba de cea mai veche mprire a zilei n 12 ore, mprire pe care continum s o aplicm i astzi. Firete, la aceasta s-a putut ajunge prin folosirea indicaiilor date de umbra aruncat sub btaia Soarelui n cel mai vechi gnomon cu gradaie duodecimal utilizat de om. Dar nu numai mprirea orar a zilei a fost determinat n chip decisiv de acest 109

the temporary residences of the spiritual heads (stones or specially made poles could be set up in these holes) all of them were considered sacred and were forbidden to uninitiated persons. This must have been the way the sanctuary building technique consolidated, as the pillars were used to model the calendar and its auxiliaries. The use of the sacred sites for the modelling of the big cycle of 360 lunations and their components led even at an early time to a certain manner of organizing the circle. We have to look more into detail at the aspect of that primitive circle of pillars that modelled the 360 lunations and made possible the identification of the separate final moments of each 10-lunation series and of each 30-lunation series. We can notice that in order to identify the end of each 10-lunation series 36 distinct groups of 10 pillars each were necessary, while for the identification of each 30-lunation series 12 separate sets of three 10-lunation groups were necessary. Subsequently, to make the things simpler, the 10-lunation series was modelled separately in the form of some 42-pieces structures that modelled the 42 weeks of the period, while in the big circle only the 36 cycles of 10 months each had to be still modelled. Even so, the resulting sanctuary must have had 12 distinct marks, which identified the most important ritual elements of the big cycle. It is obvious that the implantation of a pillar in the middle of such a sanctuary spontaneously offered the possibility to divide the day. It is the oldest division of the day into 12 hours, which we still use in our times. Indeed this was possible by using the indications of the shadow thrown inside the oldest gnomon ever used, which had duodecimal gradation. But not only the division of the day into hours was decisively determined throu-

arhaic calendar decadic indo-european. Numeraia a urmat i ea calea numrului srbtorilor sistemului, cea mai veche nsumare indo-european a decadelor fiind cu siguran aceea ternar (pn la numrul treizeci). O atest unele elemente ce se mai pstrau nc la sumerieni. ns fixarea aproape definitiv a sistemului s-a fcut n unitile de msur, unde duzina, adic multiplul de 12 al unitilor cantitative a devenit o zestre cultural nu doar a sumerienilor i grecilor ci chiar i a romanilor. Din momentul n care calendarul lunar decadic a atins forma descris pn aici i pn la realizarea celor mai recente perfecionri a trecut mult vreme, iar grupul demografic arhaic a nceput s se divizeze. Vom vedea c aa stau lucrurile ceva mai departe, cnd vom lua n discuie problematica sanctuarului de la Stonehenge-Anglia. Urmtoarele realizri ale sistemului nu vor mai spori gradul de precizie, ci doar tehnica de repartizare a marilor srbtori cu statut extra-calendaristic. Rezultatul general al acestei mutaii va fi acela al dezvoltrii numeraiei pn la baza 60 i al constituirii elementelor pentru o matematic sexagesimal. Cu aceast numeraie aveau s intre n istorie att sumerienii, ct i grecii, romanii i geto-dacii. Dovada c i geto-dacii au avut cndva acel sistem, o reprezint tocmai conservarea integral a elementelor calendarului decadic lunar n chiar aceast ultim expresie a sa. Din punctul de vedere al numeraiei ns, se pare c destul de timpuriu romanii i geto-dacii au trecut la numeraia n baz centesimal (adic au dezvoltat numeraia pn la o sut). 4. Destinul calendarului decadic lunar la alte populaii indo-europene. S aruncm o privire succint asupra celui mai impresionant monument al genului din Europa i din lume, Sanctuarul Megalitic de la Stonehenge-Anglia. Potrivit opiniei arheologilor britanici care au efectuat spturile, construcia 110

gh this old decadic Indo-European calendar. The numeration followed also the number of the feasts of the system. The oldest Indo-European addition method, based on decades, is indeed the ternary one (up to the number 30). It is attested by some elements coming from the Sumerians. But the system was fixed in measurement units, where the dozen, i. e. the submultiplier 12 of the quantitative units, became a cultural inheritance not only from the Sumerians and the Greeks, but also from the Romans. From the moment the lunar calendar reached the shape described above, until its latest improvements, a long time elapsed and the ancient demographic group began to divide itself. We will point to this aspect later in this paper, when we discuss the problems of the sanctuary of Stonehenge, England. The subsequent achievements of the system did not improve its accuracy, but only the technique of distributing the big extracalendrical feasts. The general result of this mutation was the extending the numeration to the base 60 and creating the basic elements for a sexagesimal Mathematics. This numeration was reported in history in relation both to the Sumerians, and to the Greeks, the Romans and the Getae-Dacians. The proof for the fact that the GetaeDacians also used that system is especially the full conservation of the Dacian decadic lunar calendar elements, exactly in this last form. But as far as the numeration is concerned, it seems that the Romans and the Getae-Dacians adopted very early the centesimal numeration (i.e. they developed the numeration up to 100). 4. History of the decadic lunar calendar of other Indo-European populations. We proceed to a short analysis of the most impressive monument of this kind in Europe and in the world the megalithic sanctuary of Stonehenge, England. According to the British archaeologists who carried out the diggings, the Stonehenge -

megalitic Stonehenge a fost realizat n mai multe etape. Primul element pare a fi fost realizat cam pe la nceputul mileniului al III-lea .Hr. (cca 2800) i s-a compus dintr-un val circular de cca. 2 m nlime i un diametru de 98 m (a se vedea planul construciei n fig. 24). La marginea interioar a valului au fost identificate urmtoarele elemente: Un cerc alctuit din 56 gropi plombat, n care probabil au fost fixai cndva stlpi masivi de lemn. Prima schi de plan a acestor gropi a fost realizat de jurnalistul John Aubrey n 1666 i de aceea ele au i cptat denumirea de gropile lui Aubrey la propunerea autorului spturilor din anul 1920, col. Hawley. Aceste gropi formeaz un cerc cu diametrul de 87,8 m i se consider a fi fost realizate n una din fazele iniiale ale construciei. Cercul gropilor lui Aubrey este ntrerupt n patru puncte, dou din aceste puncte fiind marcate de cte un megalit ce marcheaz diametrul cercului respectiv. Megalitul dinspre sud-est este notat n planurile oficiale cu nr. 91, cel dinspre nord-vest fiind notat cu nr. 92. Aceste dou pietre poart i denumirea de Pietre de Popas (Station Stone). Mai sunt dou puncte care ntrerup cercul gropilor lui Aubrey. Acolo nu s-au mai gsit pietre, spturile evideniind ns gropile acestor pietre. Cea de a treia structur, pornind din exteriorul spre centrul monumentului megalitic de la Sonehenge este format din 30 de gropi n care se presupune a fi fost cndva 30 stlpi de lemn. Aceast structur are forma unei spire deschise al crei capt interior ncepe printr-o groap situat cu mare precizie pe axa dreptunghiului format de Pietrele de Popas i se termin prin cea de a 30-a groap. n planurile oficiale aceast structur este notat prin simbolul Y. A patra structur este asemntoare cu prima ca form, gropile ei formnd mpreun cu centrul monumentului i cu gropile 111

megalithic construction was done in several stages. Between the building of the first elements and the setup of the last structures there was a time span of almost one millennium.9 It seems that the first element was created aproximately at the beginning of the 3rd millenium B.C. (cca. 2800) and consisted of a circular wall of about 2 m height and of 98 m in diameter (see the construction plan in Fig. 24). At the interior edge of the wall the following elements have been identified: A circle of 56 filled holes, where probably massive wooden pillars had been fixed; the first plan of these holes was carried out by the journalist John Aubrey in 1666, the reason why they have been called Aubrey holes upon proposal of Col. Hawley, the author of the diggings, in 1920. These holes form a diameter of 87.8 m and are thought to have been made in one of the early phases of the construction. The circle of the Aubrey holes is interrupted in 4 points. Two of them are marked by a megalith and indicate the diameter of the respective circle. The southeastern megalith is noted in the official plans with the number 91, the north-western one with the number 92. These two stones are also called station stones. There are two other points that interrupt the circle of the Aubrey holes. No stones were found there, but the diggings revealed their holes. The third structure of the megalithic monument of Stonehenge, going from exterior to the centre, is made of 30 holes, in which it is thought that once there were 30 wooden pillars. This structure has the shape of an open spiral, whose interior end begins with a hole placed precisely on the rectangle axis of the station stones and finishes with the 30th hole. In the official plans this structure is noted with the symbol Y. The shape of the fourth structure is similar to the first one. Its holes, together with the centre of the monument and the -

structurii Y un sistem de raze. Spre deosebire de structura Y ns, n aceasta nu a mai fost prevzut tocmai acea prim groap care s se alinieze pe raza monumentului cu prima groap a structurii Y. Deci numrul total al gurilor de stlpi din structura Z aa se deseneaz ea n planurile oficiale ar fi de 29. A cincea structur, privind construcia de la Stonehenge de la exterior spre centru, este ceea ce se poate numi, n sensul cel mai direct, elementul esenial megalitic al construciei. Este alctuit din 30 blocuri de piatr, numit fiind de specialiti Cercul Sarsen. Blocurile monolitice, cntrind chiar i peste 20 tone, erau legate sus n perechi prin intermediul unor gigantice lespezi fasonate dup o tehnic specific mai curnd tmplriei dect pietrarilor; cepi n pietrele verticale, guri perfecte pentru mbucarea cepilor n cele orizontale, precum i perfecta lefuire a capetelor legturilor aa nct s par a se continua una pe alta. n total deci se formau 15 trilii (trei pietre). A asea structur, situat n interiorul Cercului Sarsen constituia aa-zisul Cerc al Pietrelor Albastre, fiind format din 59 pietre care au fost realizate dintr-o roc ce-i schimb culoarea, cptnd o tent albstruie, sub influena umezelii. A aptea structur are forma unei semielipse cvasiperfecte i era alctuit din 5 perechi de trilii de genul celor descrii pentru Cercul Sarsen. Deci ar fi vorba de un numr de 10 blocuri verticale, unite ntre ele dou cte dou. Ultima structur, a noua, situat n interiorul semielipsei de trilii, era o semielips format din 19 pietre albastre. Cercetrile arheologilor demonstreaz ntre altele c structurile spiralate Y i Z au fost desfiinate cu ocazia construirii celor dou structuri formate din pietre albastre i c probabil acestea din urm ar fi i cele de dat mai recent. Deoarece o parte din structurile monumentului megalitic de la Stonehenge au rmas peste vreme la lumina zilei, acesta a incitat dintotdeauna la speculaii. n ultimele secole ns au aprut i preocupri de cercetare 112

holes of the structure Y, form a system of rays. But unlike the structure Y, the first hole, that should have been aligned on the ray of the monument to the first hole of the structure Y, does not exist. Thus, the total number of pillars of the structure Z its official name is 29. The fifth structure, going from exterior to the centre of the Stonehenge construction, is what can be called its essential megalithic element. It consists of 30 stone blocks. The specialists call it Sarsen Circle. The monolithic blocks, with weights of even more than 20 tons, were linked two by two at their upper part through giant plates, which were curved out according to a technique more suitable for wood than for stone; there were spigots in the vertical stones, perfect holes to join the spigots to the horizontal stones, while the ends of the joints were finely polished, so that they seemed continuous. There were 15 trilithons (three stones) in total. The sixth structure, lying in the middle of the Sarsen Circle, formed the socalled Bluestone Circle, as it consists of 59 stones whose material changes colour, getting a bluey hue in wet conditions. The seventh structure was shaped as a quasi-perfect ellipse and was made of 5 pairs of trilithons similar to those described for the Sarsen Circle. So, there were 10 vertical blocks linked in pairs. The last structure, the ninth, placed inside the semi-ellipse of trilithons was a semi-ellipse of 19 bluestones. The archaeological research demonstrates among other things that the spiral-shaped structures Y and Z were destroyed when the two structures of bluestones were built up and that the latter are probably also the latest. Because a part of the structures of the megalithic monument of Stonehenge resisted over time and can be seen outside, a lot of speculations appeared. But during the last centuries also rigorous researches on the -

temeinic a originii i funciei acestei construcii, ceea ce nu nseamn c astfel nu au mai fost posibile i unele ipoteze fanteziste. Ba am putea spune c astfel de ipoteze au abundat chiar, ceea ce i-a determinat pe arheologi s fie destul de circumspeci n a mai lua seama la cele ce ar fi spus despre monument altcineva dect un specialist n arheologie. O asemenea atitudine a avut, dup prerea noastr, i o funcie pozitiv, n sensul c spiritul critic uneori chiar exagerat al arheologilor i istoricilor, a limitat preluarea de ctre tiina istoriei, ca postulate, ipoteze ce se puteau prbui cu mare uurin cu ocazia spturilor complete i clarificrii altor enigme ale istoriei. Trebuie remarcat totui c, n cele din urm, graie interveniei unor savani din domeniul astronomiei i matematicii, cercetrile asupra sanctuarului de la Stonehenge au demonstrat existena unor orientri astronomice clare, cum ar fi rsritul i apusul solstiial al Soarelui i chiar rsritul i apusul Lunii n anumite condiii, dar au mai fost relevate i unele aspecte de matematic astronomic i calendaristic. Nu vom insista asupra acestor cercetri, n primul rnd pentru c ele au mai fost publicate la noi n diverse reviste de popularizare a tiinei i chiar au fcut obiectul unor comparaii cu marea rotond de la Sarmizegetusa Regia; n al doilea rnd, deoarece pentru noi este deocamdat mai puin important poziia pietrelor i stlpilor, atenia fiindu-ne reinut de numrul acestora, despre care ipotezele formulate pn acum nu angajeaz elemente teoretice remarcabile. Cunoscnd deci matematica organizrii proto-calendarului indo-european i datele rotondei de la Stonehenge, se pune ntrebarea fireasc: au vreo legtur cele dou fenomene culturale? S fim ateni! Structura semieliptic de pietre Sarsen era alctuit din 10 blocuri legate n 5 perechi. De la nceput am putea stabili o legtur cu proto-calendarul indo-european de 10 luni, un bloc de piatr Sarsen putnd avea n monument semnificaia de o lun lunar. De asemenea, mai observm c i cercul de 113

origin and the function of this construction have been reported, without eliminating some fanciful hypotheses. On the contrary, a lot of such hypotheses arose and determined the archaeologists to be rather cautious with the opinions of those who were not specialists in archaeology. In our opinion, such an attitude had also a positive function, as the critical spirit of the archaeologists and historians even if sometimes exaggerated limited the acceptance in the history science, as postulates, of some hypotheses that could have broken down very fast during complete diggings and clarification of certain historical mysteries. It must be observed yet, that finally, due to the activity of some scholars in astronomy and mathematics, the researches on the sanctuary of Stonehenge proved the existence of clear astronomical orientations, like the sunrise and the sunset at solstice or even the moonrise and moonset in particular conditions, and some aspects of astronomical and calendrical mathematics have been revealed. We do not detail these researches, first because they have been already published in our country in various science-spreading reviews and have been even compared with the big rotunda of Sarmizegetusa Regia, secondly because at this point of our work the position of the stones and the pillars is less important for us and we are more interested in their number, about which the hypotheses formulated till now have not given remarkable theoretical elements. Thus, on the basis of the knowledge regarding the organization of the IndoEuropean proto-calendar and the data about the rotunda of Stonehenge, the following question arises: is there any connection between the two cultural phenomena? Much attention is required! The semi-elliptical stone structure called Sarsen was made of 10 blocks, linked two by two. From the beginning we could find a connection with the Indo-European 10-month proto-calendar, as a Sarsen stone block could have the significance of a lunar month. Moreover, we notice that -

blocuri Sarsen cercul X n plan era format dintr-un numr de pietre 30 care este i el n acord cu elementele calendarului indoeuropean, dar n varianta sa cea mai veche, cnd compensarea seriilor de 10 lunaii se realiza prin srbtori suplimentare ataate seriilor multiplu de 3 ce nsumau cte 295 zile. Aceast coinciden ar putea fi cu totul ntmpltoare, sau mcar ar putea reflecta situaia calendarului primitiv al unei populaii neindo-europene, dac modul de realizare a legturilor ntre blocurile celor dou structuri i cercurile imediat exterioare de gropi Z i Y n plan nu ar indica n mod cert c este vorba chiar de preocupri de a se modela, lun cu lun, serii de cte 10 i cte 30 lunaii. Dup cum am artat, durata unei lunaii medii este de 29,53 zile. Aceasta nseamn c primitivii nu puteau niciodat s exprime o lunaie cu ajutorul numerelor ntregi de zile, dar pentru c 2 lunaii medii ar totaliza 59 zile, se nelege c pentru ei ar fi fost mult mai uor s considere n mod alternativ lunaiile ca avnd 29 i 30 zile. Sau, pentru simplificare, se putea admite c 2 lunaii totalizeaz 59 zile. O asemenea practic este n mod cert reflectat de modul de alctuire a spiralelor de gropi Y i Z, a cercului X i a semielipsei cu 10 blocuri verticale: stlpii din gropile Y 30 la numr puteau servi la determinarea numrului zilelor din lunaiile lungi, cei din gropile Z puteau servi la determinarea urmtoarelor 29 de zile; iar dac se ntmpla cumva ca luna s nu aib 29 ci 30 zile, ca i cea anterioar, nu rmnea dect s se considere c a fost itinerat marcatorul tot pe structura Y. Pentru lunaia urmtoare se putea prevedea n mod sigur c va avea 29 zile, astfel nct, dac numrarea zilelor se ncheia pe structura Y, ea era reluat n orice situaie pe structura Z. Per total, dup 10 lunaii se nsumau 295 zile, ceea ce conducea la asigurarea certitudinii asupra prognozelor privind srbtoarea de compensare. Faptul c lunaiile difereau ca durat, dar c, n principiu luate cte 2, ele totalizau 114

the Sarsen stone circle had 30 stones too and this number is in accordance with the elements of the Indo-European calendar, but in its old variant, when the compensation of the 10-lunation series used to be made through supplementary feasts attached to the 3-multiplied series, which together meant 295 days. This coincidence could be absolutely accidental or at least it could reect the situation of the primitive calendar of a nonIndo-European population, if the construction of the joints between the blocks of the two structures and the circles outside holes noted Z and Y in the plan did not indicate for sure that these were attempts to model 10-lunation and 30-lunation series, month by month. As already shown, the duration of an average lunation is 29.53 days. This means that the primitive people could never express a lunation by the help of whole numbers of days, but because 2 average lunations totalize 59 days, it would have been much easier for them to consider the lunations as having alternately 29 and 30 days. Or, to make it simpler, it could be admitted that 2 lunations lasted for 59 days alltogether. Such a practice is certainly reected in the way of making the hole spirals Y and Z, the circle X and the ellipse with 10 vertical blocks: the pillars in the holes Y 30 in number could serve to determine the number of long lunations, the pillars in the holes Z could serve to determine the next 29 days; if the month had not only 29, but also 30 days, as the previous one, the solution was to consider that the marker was laid on the structure Y, too. The next lunation could be positively predicted as counting 29 days, so that if the days count ended on the structure Y, it was resumed anyway on the structure Z. Totally, after 10 lunations there were 295 days, which provided certainty for the predictions related to the compensation feast. The fact that the lunations were different in duration, but had 59 days in a pair -

59 zile, a determinat cu siguran legarea n perechi a blocurilor ce se semnificau n lunaii. n acest fel, n incita cu 10 blocuri se obin 5 perechi, iar n cea cu 30 blocuri l5 perechi, fiecare pereche de blocuri avnd semnificaia de 2 lunaii exprimate ca 59 de zile ntregi. Cercetrile arheologice demonstreaz c, o dat cu desfiinarea spiralelor Y i Z formate din stlpi de lemn, au fost plantate 59 pietre albastre n cercul aflat n interiorul cercului de trilii Sarsen. Ori aspectul acesta poate rezulta ca logic din cele spuse mai sus despre spiralele coninnd 29 i 30 stlpi, deoarece, oricum, stlpii respectivi se semnificau n continuare. Prin urmare, constatndu-se relativa alternan a lunilor lunare de 29 i 30 zile, dar i pornindu-se de la practica semnificrii timpului n serii a cte dou luni lunare, s-a considerat normal s se alctuiasc pentru eviden o structur cu 59 pietre. Acum ar trebui s mai stabilim ce este cu semielipsa de pietre albastre. Fiind vorba de un calendar lunar, unde lunaiile se determin cu mare precizie n zile, cele 19 pietre albastre nu pot s apar dect n legtur cu ciclul metonian de 19 ani solari, cnd Luna revine la faza de referin ntr-un moment n care astrul i reia i poziia de pe cer care s o plaseze ntr-o anumit constelaie sau n vecintatea unei stele de referin. Adic este practic vorba de o asemenea revenire a Lunii n faza de referin nct fenomenul s aib loc n exact aceeai zi a anului unui calendar solar bine structurat. Faptul c semielipsa de 19 pietre albastre se coreleaz cel mai bine cu ciclul metonian este un indiciu c, dei constructorii monumentului megalitic de la Stonehenge continuau tradiia proto-calendarului neolitic de 10 lunaii, pentru marile uniti de timp ei utilizau totui anii solari. C ar fi aa o dovedete i perfecta orientare solstiial a aliniamentului Heel Stone centrul construciei aceasta fiind probabil o a doua cale empiric de determinare a duratei anului solar i a datei nceputului acestuia (prima cale ar fi fost aceea a observrii duratelor de 115

was indeed the cause for linking the blocks that meant lunations in pairs. Thus, in the enclosure with 10 blocks, the result was 5 pairs, while in the one with 30 blocks 15 pairs, where each pair of blocks meant 2 lunations expressed as 59 whole days. Archaeological investigations prove that when the spirals Y and Z were destroyed, 59 bluestones were implanted in the circle that lay inside the Sarsen trilithon circle. This aspect appears as logical in relation with the above considerations about the spirals of 29 and 30 pillars, since these pillars continued anyway to have a clear meaning. Consequently, because a relative alternation of the lunar months of 29 and 30 days could be observed and starting from the practice of marking the time in series of 2 lunar months, it was considered as normal to create a recording structure of 59 stones. The role of the bluestone semi-ellipse is the only one left to be explained. As we have to do with a lunar calendar, where the lunations are accurately determined in days, the 19 bluestones can appear only as related to the Metonian cycle of 19 solar years, when the moon comes back to its reference phase and at the same time occupies again a position in the sky that can place it in a constellation or next to a reference star. Actually, this return of the moon to the reference phase takes place, in a well-structured calendar, on the same day of the year. The good correlation of the 19-bluestone semi-ellipse to the Metonian cycle indicates that, though the builders of the megalithic monument of Stonehenge continued the tradition of the neolithic 10-lunation proto-calendar, nevertheless they used the solar years for the large time units. This is also proved by the perfect solstitial orientation of the alignment Heel Stone the core of the construction. This is probably the second empirical method to determine the duration of the solar year and the date of its beginning (the first method is to observe the -

revenire a Lunii n aceeai constelaie i n aceeai faz). n cazul n care raionamentul nostru este corect, iar constructorii monumentului megalitic de la Stonehenge au fost de acelai neam cu sumerienii, proto-romanii, protoelenii, proto-hitiii i proto-tracii, atunci ar trebui ca n acest monument s aflm modelate i alte elemente ale calendarului acelei populaii neolitice: sptmna de 7 zile i chiar luna calendaristic de 28 zile. Ceea ce este cu adevrat surprinztor vine de acolo c n construcie pot fi aflate i asemenea elemente. Aa cum am artat din prezentarea monumentului, n prima structur au fost identificate 56 gropi (Gropile lui Aubrey). Pentru a nelege ce semnificaie ar avea aceste gropi n contextul datelor de mai sus, este suficient s observm c unui pachet de dou lunaii, aa cum se pare a fi fost modelat timpul lunar prin seriile de 10 i de 30 de megalii, i-ar fi corespuns, n planul unui calendar solar cu luna de 4 sptmni, un total de: 4 x 7 + 4 x 7 = 28 + 28 = 56 zile. S fim ns ateni i la modul n care aceste 56 gropi erau secionate n cercul dat prin intermediul reperelor tip Station Stone i a reperului lui Slaughter Stone (numere 91; 92; 93; 94 i 95 n plan): att ntre reperele 91 i 92, ct i ntre reperele 93 i 94 erau ncadrate cte 7 gropi, ceea ce ar fi putut s nsemne desigur cte 7 zile; fiecare din perechile de axe 9l-93 i 9294 mparte cele 56 gropi n dou grupe a cte 28; dac lsm la o parte gropile cuprinse n interiorul laturilor mari ale dreptunghiului fcut de reperele 9l-94, obinem dou sectoare a cte 21 gropi, adic 42 gropi; numrul 42 ne este cunoscut deoarece, n calendarul decadic lunar demonstrat anterior, reprezenta durata de 10 luni concretizat n sptmni; ntre reperele 94 i 95 se aflau 11 gropi; ntre reperele 91 i 95 se aflau 10 gropi;

time that the moon takes to return in the same constellation and the same phase). If our reasoning is right and the builders of the megalithic monument of Stonehenge were kindred with the Sumerians, the Proto-Romans, the Proto-Hellenes, the Proto-Hittites and the Proto-Thracians, then we should also find other elements of the calendar that the neolithic population modelled in this monument, such as the 7-day week and even the calendrical 28-day month. It is really astonishing that in this construction we can also find such elements. As we have shown in the presentation of the monument, 56 holes (Aubrey Holes) have been identified in the first structure. To understand the significance of these holes in the context of the discussion above, it is enough to observe that a pack of 2 lunations the way of modelling the lunar time through the series of 10 and 30 megaliths corresponded in a solar calendar to the 4-week month, totally: 4 x 7 + 4 x 7 = 28 + 28 = 56 days. We must also pay attention to the way these holes were sectioned within the given circle by reference marks like the Station Stone or the Slaughter Stone (numbers 91; 92; 93; 94 and 95 in the plan): between the marks 91 and 92, as well as between 93 and 94 there were 7 holes, which could mean indeed 7 days; each of the pairs of axes 91-93 and 92-94 divides the 56 holes into two groups of 28; without considering the holes placed inside the large sides of the rectangle described by 91-94, we obtain two sectors of 21 holes each, i. e. 42 holes; we know the number 42 from the decadic lunar calendar explained above, where it represented the duration of 10 months turned into weeks; between 94 and 95 there were 11 holes; between 91 and 95 there were 10 holes; between 93 and 95 there were 18 holes. 116 -

ntre reperele 93 i 95 se aflau 18 gropi. -

n economia unui calendar lunar i mai ales n tehnica de lucru a unora specializai pe observarea Lunii, seriile numerice de mai sus erau interesante deoarece puteau fi utilizate la modelarea tuturor datelor calendarului despre care am presupus c ar fi fost elaborat de indo-europenii timpurii. S ne gndim doar c n aceste gropi s-au aflat iniial stlpi de lemn ce susineau nite supori pentru marcatori itinerani. n acest caz, utiliznduse niveluri bine precizate pentru marcatori cu aceeai semnificaie, dar folosindu-se mai multe semnificaii diferite (desigur prin utilizarea de supori de marcatori i chiar de marcatori diferii) se puteau determina: ciclul de 42 sptmni: semnificarea n sptmni a stlpilor din exteriorul laturilor lungi ale dreptunghiului format de reperele 92-93 i 94-91; seria de 10 lunaii compensat: semnificarea n lunaii numai a stlpilor cuprini ntre reperele 95 i 91; sptmna de 7 zile: oricare dintre gruprile de stlpi din arcele ce ntind laturile mici ale dreptunghiului pietrelor Station Stone;

For the conception of a lunar calendar and especially for the working technique of persons specialized in moon observations the above numerical series were interesting, because they could be used for the modelling of all the data of the calendar that had been presumably elaborated by the early IndoEuropeans. At the beginning, there were wooden pillars in these holes and they bore some props for movable markers. In this case, by using distinct levels for markers with the same meaning, but involving many different meanings (indeed by the help of marking props or even through different markers) they could determine: the 42-week cycle: the pillars outside the long sides of the rectangle formed by 9293 and 94-91 represent the weeks; the compensated 10-month series: the pillars between the markers 95 and 91 get one by one the meaning of lunations; the 7-day week: any of the pillar groups inside the arcs that stretch the small sides of the rectangle formed by the Station Stone; the calendrical month of 28 days and the double month of 56 days: each of the 56 pillars, i.e. each 28-pillar series, gets the meaning of one day. Besides, this unique hole structure also includes elements for determining the Saros cycle, which predicts eclipses. This cycle of 18 (solar) years and 11.3 days could be recorded with the help of the 18 pillars delimited by the markers S3-94-95, as well as with the help of the holes delimited only by the markers 94 and 95. In the first case, it would have been necessary to give the pillars the meaning of solar years, while in the second case, a meaning would have been necessary only to record the 11 days that made the Saros cycle longer than 18 solar years. . * * *

luna calendaristic de 28 zile i dubla lun de 56 zile: semnificarea tuturor celor 56 stlpi, respectiv a fiecrei serii de cte 28 stlpi cu cte 1 zi. n plus, aceast unic structur de gropi conine i elementele determinrii ciclului Saros, de prevedere a eclipselor. Acest ciclu, care are durata de 18 ani (solari) i 11,3 zile, putea fi urmrit cu ajutorul celor 18 stlpi delimitai de reperele S3-94-95 i cu ajutorul gropilor delimitate numai de reperele 94 i 95. n primul caz s-ar fi cerut semnificarea stlpilor n ani solari, n al doilea caz semnificarea s-ar fi impus doar pentru urmrirea celor 11 zile cu care ciclul Saros era mai lung dect 18 ani solari. * * *

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Rezumnd cele deduse prin considerarea sanctuarelor geto-dacice, a sanctuarului de la Stonehenge, a numeraiei n baz sexagesimal, a celui mai vechi calendar roman i a mpririi cercului dup modalitatea orar sau n 360, ca fenomene culturale descendente dintr-un fenomen cultural major de origine indo-european, putem spune urmtoarele: sanctuarele dacice reflect persistena unei tradiii cronologice consolidat n neolitic dar ale crui nceputuri se afl probabil dincolo de paleoliticul superior, cnd s-au format primele elemente ale unui proto-calendar lunar axat pe serii de 10 luni lunare i inut n acord cu fazele Lunii graie unor srbtori cu o ritmicitate specific; numeraia n baz sexagesimal, considerat de origine sumerian, a aprut la indo-europenii primitivi datorit ritmicitii specifice srbtorilor de compensare a proto-calendarului lunar de 10 luni. Ea a intrat n tradiia de numeraie a majoritii populaiilor ce s-au format din marea familie indo-european primitiv, deci i n aceea a sumerienilor, hitiilor, proto-elenilor, (a tracilor i deci, a geto-dacilor); divizarea orar a zilei a avut loc ntr-o faz anterioar constituirii numeraiei sexagesimale, ea fiind generat de o prim serie de srbtori extra-sptmnale cu ritmicitatea de 30 lunaii i cu un circuit complet de 360 lunaii; n fapt este vorba de o prim subdivizare a cercului de 360 stlpi destinat evidenei marelui ciclu de 360 lunaii, n interiorul cruia ritmul srbtorilor extra-calendaristice rmnea invariabil n subdiviziuni coninnd cte 30 uniti (deci, mprirea orar a zilei este legat de cea mai veche mprire dat cadranului solar, unde 360: 30 = 12 ore); cel mai vechi calendar roman calendarul de 10 luni nu era dect un ecou trziu al strvechiului proto-calendar lunar indo-european, varianta roman nefiind de fapt dect un calendar solar ce funciona simultan ca sistem de 12 luni i ca sistem de 10 luni (sistemul de 10 luni reglementa mrimea lunilor n sistemul cu 12 luni); cea mai veche i mai clar descriere a 118

To summarize the considerations on the Getic-Dacian sanctuaries, the Stonehenge sanctuary, the sexagesimal numeration, the oldest Roman calendar and the division of the circle in hours or 360 which are all seen as cultural phenomena descending from a major cultural phenomenon of IndoEuropean origin, we can assert the following: The Dacian sanctuaries reect the persistence of a chronological tradition which was consolidated in Neolithic but had a much earlier origin than the upper Paleolithic, when the first elements of a lunar proto-calendar appeared on the basis of 10 lunar moths series and according to the moon phases, through specific periodic feasts. The sexagesimal numeration, considered as having a Sumerian origin, was used by the primitive Indo-Europeans due to the periodicity of the compensation feasts of the 10-moth lunar calendar. It became the numeration tradition of most populations descending from the large primitive IndoEuopean family, i. e. also the tradition of the Sumerians, the Hittites, the Proto-Hellenes, (the Thracians, and thus the Getae-Dacians). The division of the day into hours occured before the sexagesimal numeration and was generated by a first series of extraweek feasts, that had a periodicity of 360 lunations; it is actually an initial subdivision of the 360-pillar circle used to record the big cycle of 360 lunations. Inside this circle the periodicity of the extra-calandrical feasts was invariable. The circle contained subdivisions of 30 units (thus, the division of the day into hours is related to the oldest division of the sun dial, where 360 : 30 = 12 hours); The oldest Roman calendar the 10-month calendar was nothing else but a late reverberation of the old IndoEuropean lunar proto-calendar. The Romans had actually a solar calendar that worked simultaneosly as 12-month and 10-month system (the 10-month system determined the month length in the 12-month system); The oldest and clearest description of -

proto-calendarului indo-european de 10 luni o nfieaz sanctuarul de la Stonehenge, ceea ce denot c populaia care a ridicat aceast construcie s-a desprins din triunghiul demografic indo-european mai nainte ca s se fi ajuns la numeraia n baz sexagesimal i la organizarea srbtorilor dup ciclul complet de 360 lunaii (Stonehenge nfieaz numai varianta primitiv a compensrii calendarului de 10 luni cu o zi la fiecare a 30-a lunaie i nimic mai mult. N-ar fi exclus ca preocuprile pentru calendarul solar s fi oprit tradiiile legate de acest calendar la aceast faz de evoluie); la origine, modelarea datelor rezultate din observarea micrii Lunii i n general a celor privind organizarea calendarului, era realizat cu ajutorul stlpilor sanctuarelor, o asemenea tradiie fiind ulterior conservat doar de acele populaii indo-europene care nu au putut cunoate alte variante care s rezolve mai bine cerinele vieii materiale de agricultor-cresctor de animale sedentarizat (geto-dacii, populaia culturii Stonehenge i poate alte neamuri indo-europene mai nordice). NOTA AUTORULUI C. B.: Desigur c includerea edificiului de la Stonehenge n aria cultural indo-european pare a nu fi scutit de anumite dificulti arheologice. Concluziile ce se pot trage din interpretarea sanctuarelor dacice i a sanctuarului de la Stonehenge nu corespund ntru totul prerilor de pn acum ale arheologilor, tiut fiind c nu a existat pn acum nici o opinie care s atribuie unor indoeuropeni construcia din trmul englez. Cu toate acestea, ns, matematica Stonehengelui este o realitate evident.

the Indo-European 10-month proto-calendar is depicted by the Stonehenge sanctuary, which means that the population that erected this construction descended from the IndoEuropean demographic triangle before discovering the sexagesimal numeration and organizing the feasts according to the complete 360-lunation cycle (Stonehenge illustrates nothing else but the primitive way of compensating the 10-month calendar by a day for each 30th lunation; the possibility that the concerns for the solar calendar could have stopped the traditions of this calendar in this evolution phase cannot be excluded); Originally, the modelling of the data resulted from the observations on the moon movements and generally of the data regarding the calendrical organization was carried out by means of sanctuary pillars. Subsequently, this tradition was conserved only by those Indo-European populations that did not have knowledge of other ways of solving the problems of their material life, non-mobile agriculturers and stockmen (the Getae-Dacians, the population of the Stonehenge culture and perhaps other northern Indo-Europeans). AUTHORS NOTE: To consider the Stonehenge monument as part of the IndoEuropean cultural heritage meets indeed archaeological difficulties. The conclusions that can be drawn from the interpretation of the Dacian sanctuaries and the sanctuary of Stonehenge do not entirely agree with the archaeologists opinion expressed so far. There have been no opinions that attributed the construction in England to the Indo-Europeans. Nevertheless, the mathematics of Stonehenge is obvious.

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IV. TRADIIE I INOVAIE N MSURAREA TIMPULUI LA GETO-DACI 1. Calendarul solar - sintez intre tradiie i experien. n baza unor raionamente ce au n vedere determinanii gnoseologici i materiali ce au stat la originea formrii sistemelor de msurare a timpului pe planeta noastr, se poate afirma cu o mare doz de certitudine c pe ntreaga durat a desfurrii paleoliticului i a primei pri a neoliticului omul nu a putut s depeasc limitele calendarelor lunare, deoarece chiar i n epoca cea mai recent a preistoriei viaa lui material era pe deplin satisfcut de ritmicitatea fazelor Lunii. Aceast situaie este uor de neles dac avem n vedere c, paralel cu persistena tradiiilor care n epocile strvechi se modificau extrem de lent creterea animalelor i n special a mamiferelor avea toate condiiile s stabileasc nite bioritmuri lunare absolut utile pentru cresctor, nct s menin interesul pentru calendarul lunar. Momentul cu adevrat revoluionar, n care s-a produs reorientarea interesului omului ctre determinarea precis a duratei ciclului vegetal i deci, a anului solar , a fost acela n care cultivarea plantelor devine o activitate sistematic i cnd din aceast activitate omul reuete s acopere o parte important a produselor necesare traiului. Firete, cnd discutm despre apariia calendarelor solare sub presiunea agriculturii, avem n vedere un fenomen cultural extrem de lent. Sigur este c, dei trecerea de la folosirea calendarelor lunare la aceea a calendarelor solare se produce ca urmare a mutaiilor radicale intervenite n viaa material a populaiilor (caracterizat n mod deosebit prin practicarea unei producii predominant agricole n condiiile sedentarismului desvrit), nu viaa material este aceea care impune noul calendar, ci noul sistem de manifestri spirituale i n special credinele religioase de tip solar-agrar ce se instituie ca urmare a mutaiilor produse n viaa material a oamenilor. 120

IV. TRADITION AND INNOVATION IN THE TIME MEASUREMENT MADE BY THE GETO-DACIANS 1. The solar calendar synthesis of tradition and experience. Starting from certain conceptions regarding the gnoseological and material factors that determined the formation of the time measurement systems in the world, it can be asserted without fail that during the whole period of Paleolithic and the first part of Neolithic people could not go beyond the limits of the lunar calendar, since even in the latest epoch of prehistory their material life was completely satisfied with the periodicity of the moon phases. It is easy to understand this situation, if we think of the persistence of traditions which in the old times changed extremely slowly and of the lunar biorhythms as a result of the livestock breeding, useful enough for the stockmen to make them have a keen interest in the lunar calendar rather than in a good knowledge of the natural vegetal cycle. The really revolutionary moment of reorientation to determine precisely the vegetal cycle duration and, implicitly, the solar year, was reached when plant cultivation became a systematic activity and provided an important part of the basic products. The development of the solar calendar in dependency on agriculture was indeed an extremely slow cultural phenomenon. It is sure that, although the turn from the lunar to the solar calendar was a result of the radical mutations in the material life of the populations (an absolutely sedentary life, especially marked by a prevailing agricultural production), it is not the material life itself that imposed the new calendar, but the new spiritual events and especially the solar-agrarian religious beliefs generated by the mutations in the peoples material life.

2. Premisele fundamentale ale cronologiei solare la geto-daci. Problematica apariiei unui calendar solar la geto-daci trebuie s fie supus unor generalizri de la problematica acelui calendar lunar decadic-sexagesimal de factur indoeuropean pe care l-am surprins modelat n amplasamentele de la Costeti i Pecica. Cercetrile arheologice atest viaa sedentar i practicarea agriculturii n spaiul carpato-danubiano-pontic nc din neolitic i, n acelai timp, se mai atest continuitatea n ascensiune a culturii materiale de tip sedentaragrar din neolitic i pn n vremurile recente. Dac mai inem cont i de faptul atestrii unor evenimente demografice de importan, cum ar fi apariia n acest spaiu a unor populaii de neam indo-european, nc la nceputul mileniului al doilea .Hr., nelegem c existena unui calendar solar la geto-daci nu devenise numai posibil, ci chiar necesar. Cultivatorul i stabilete mijloacele de a prevedea momentele fundamentale adecvate efecturii lucrrilor agricole prin observarea naturii, deci, dei el va elabora i o schem calendaristic proprie nu va fi preocupat de impunerea acesteia i n plan ritualic; numai c, odat cu apariia unor momente fundamentale n viaa cultivatorului, acesta va elabora i un sistem de manifestri spirituale prin care ncearc s-i asigure reuita ntreprinderii la care este angajat prin lucrarea pmntului srbtori ale semnatului, srbtori ale seceriului, ale viei i vinului etc. manifestri care vor constitui treptat corolarul ritualic al unei credine noi, de tip solar-agrar. Prin urmare, nu att agricultura, ct constituirea unui sistem de srbtori laice i religioase cu ritmicitate solar va antrena ridicarea calendarului solar n prim-planul vieii sociale, fiind sigur c treptata supremaie a cultului solar n viaa spiritual a lumii paleo-dacice va antrena dup sine constituirea unui sacerdoiu al acestui cult, n vreme ce din arhaicul cult al Lunii vor rmne tot mai puine elemente care, cu trecerea secolelor, se vor marginaliza ori vor mbrca o hain nou, motivat de cele mai recente trsturi ale vieii materiale a populaiei. 121

2. Fundaments of the Getae-Dacians solar chronology. The problems related to the development of the Getic-Dacian solar calendar can be studied by generalising the problems related to the Indo-European decadic-sexagesimal lunar calendar, which was modelled in the constructions of Costeti and Pecica. Archaeological researches attest the sedentary life and the agricultural activity in the Danube-Carpathian region as early as the Neolithic and the ascendant continuity of the sedentary-agrarian material life from the Neolithic to our times. If we consider also the attestation of important demographic events, such as the presence of Indo-European populations in this region, it becomes obvious that the existence of a solar calendar in relation to the Getae-Dacians was not only possible, but also necessary. Farmers find methods to foresee the proper time for agriculture works by observing the nature, but are not interested to impose their own calendrical scheme in the ritual practices. Yet, because of the existence of important events in their life, they will also try to elaborate a system of spiritual practices that should help them to succeed in their agrarian work: sowing feasts, harvest feasts, vine and wine feasts all these events become gradually ritual practices of a new solar-agrarian belief. Consequently, not the agriculture itself, but a system of laic and religious feasts with a solar periodicity stimulates the penetration of the solar calendar to the foreground of the social life. Thus, the gradual supremacy of the solar cult in the spiritual life of the Paleo-Dacian culture leads to the formation of a clerical class representing this cult, while the old cult of moon preserves less and less elements, which, in centuries, lose their importance or hide in new forms, motivated by the latest characteristics of the material life. -

Este suficient s ne aruncm privirea pe coasta nordic a Dealului Cetuia de la Costeti i pe fotografia aerian a terasei XI de la Sarmizegetusa Regia, c i identificm sanctuarele-calendar propriu-zise. De fapt, ce spun cele dou sanctuare patrulatere? n virtutea aceluiai principiu care ne-a ajutat s nelegem logica sanctuarelor cu 42 i cu 36 stlpi (principiu care spune c sanctuarele care modelau fenomene ciclice erau organizate astfel nct gruparea stlpilor s participe la delimitarea evenimentelor importante pe scara timpului modelat), am putea constata c anul de 52 sptmni era mprit n patru anotimpuri a cte 13 sptmni (cele cte patru iruri de cte 13 stlpi identificate in situ att n cazul sanctuarului patrulater I - Costeti, ct i n cel al sanctuarului patrulater A de la Sarmizegetusa Regia) i n 13 luni a cte patru sptmni fiecare (cele dou sanctuare sunt organizate i n 13 rnduri a cte patru stlpi fiecare). Desigur, n distingerea acestor subdivizri trebuie s avem n vedere aceeai semnificaie pe care o primeau i stlpii din sanctuarele cu 42 piese, adic, 1 stlp = 1 sptmn. De fapt, dup aceast identificare a semnificaiei sanctuarelor I Costeti i A Sarmizegetusa Regia, putem nelege i de ce aceast din urm construcie fusese prevzut cu 7 coloane pe axa sa lung. Era vorba de o modalitate concret prin care se oferea chiar unitatea calendaristic ce sttea la baza modelrilor n celelalte sanctuare. 3. Din tainele marelui sanctuar circular. Marele sanctuar circular de la Sarmizegetusa Regia a fost investigat de toi cercettorii, ca posibil modelator al calendarului geto-dacilor. Revenim i noi, prin urmare, la marele sanctuar circular, ncercnd s-i aflm taina, avnd, bine-neles, plusul de informaii puse la dispoziie de mai modestele sanctuare de la Costeti i Pecica. O noutate n raport cu ce cunoteam despre ciclurile de sptmni prin care erau promovate srbtorile extra-calendaristice aduce 122

It is easy to identify the real calendarsanctuaries when you see the northern slope of the hill Cetuia, in Costeti or the aerial photo of the 11th platform of Sarmizegetusa Regia. What do the two quadrilateral sanctuaries actually express? By means of the same principle that helped us understand the logic of the sanctuaries of 42 and 36 pillars (this principle says that the sanctuaries which modelled cyclic phenomena were in such a way organized, that the pillar group participated to the delimitation of the important events of the modelled time scale), we could find out that the 52-week year was divided into 4 seasons of 13 weeks (the 4 rows of 13 pillars each identified in situ both in the quadrilateral sanctuary I of Costeti and in the quadrilateral sanctuary A of Sarmizegetusa Regia) and into 13 months of 4 weeks each (the two sanctuaries are also organized as 13 rows of 4 pillars each). Indeed, regarding these divisions we have to take also into account the purpose of these pillars in the 42-pillar sanctuaries: 1 pillar = 1 week. Once the purpose of the sanctuaries I Costeti and A Sarmizegetusa Regia has been identified, we can also understand why the latter construction had 7 columns on its long axis. It was the expression of the calendrical unit that represents the basis for the shape of the other sanctuaries. 3. Mysteries of the big circular sanctuary. Consequently, we come back to the big circular sanctuary and try to find out its mysteries with the help of the information offered by the smaller sanctuaries of Costeti and Pecica. The wooden pillar circle of the rotunda brings some new elements in our knowledge about the week cycles that promoted the extra-calendrical feasts. What we see here is not 42-week series (although such series are observed for the independent distinction -

cercul stlpilor de lemn din rotond. Aici nu se mai practic serii de cte 42 sptmni dei se urmresc astfel de serii, n scopul decelrii independente a seriilor de cte 10 lunaii ci serii duble, a cte 84 sptmni. De unde ar rezulta i faptul c, n intervalul scurs dintre regatul lui Burebista i momentul realizrii sanctuarului, preoii daci au intervenit n mecanismul srbtorii extra-calendaristice care compensa seriile normale de cte 10 lunaii, dublnd timpul ntre dou srbtori succesive, corespunztor cu dublarea zilelor de srbtoare ale manifestrii. Consecina general a fost c pe termen lung nu este afectat precizia determinrilor. Deoarece fiecare stlp din cercul celor 84 era echipat cu cte 13 piroane ce serveau pentru itinerarea marcatorilor, ne este lesne de neles c n practica curent se utiliza cte un nivel de marcatori pentru fiecare ciclu complet i c exista un punct terminus, cnd marcatorii puteau fi reiterai pe traseul iniial. Acest punct terminus se ntindea deci pe parcursul a 13 cicluri a cte 84 sptmni i nsuma un total de 1092 sptmni. n plan calendaristic i cu referire la anul solar dacic de 52 sptmni, cele 1092 sptmni echivaleaz cu 21 ani. Aceasta ar nsemna i c n 21 ani existau 13 momente de srbtoare extra-calendaristic a cte 2 zile, ceea ce vrea s i arate modul de alctuire a structurii n form de absid din zona central a sanctuarului, unde 21 stlpi (zona curbat) i 13 stlpi (zona dreapt) erau i ei echipai cu cte 13 piroane-suport de marcatori. Datorit acelor piroane mai putem afla i durata pe care sanctuarul putea funciona continuu: 13 x 21 = 273 ani. Recapitulm datele furnizate de sanctuarele dacilor: anul solar de 52 sptmni este sistematic compensat prin persistena zilelor extra-calendaristice care altdat ncheiau seriile de cte 10 lunaii. n acest fel, dintr-un ciclu de 21 ani existau 5 ani care nsumau n realitate 366 zile (este vorba de anii cu numerele de ordine 5; 9; 13; 17; 21) i 16 ani cu durata real de 365 zile. Durata medie a unui an calendaristic devenea din aceast 123

of the 10-lunation series), but double series of 84 weeks. It results hereof that during the time between the kingdom of Burebista and the construction of the sanctuaries, the Dacian priests intervened in the mechanism of the extra-calendrical feast that compensated the normal 10-lunation series and doubled the time between two successive feasts, according to the doubling of the feast days. The general consequence was that in a long term the precision of the determinations was not affected.

As each of the 84 pillars was provided with 13 spikes for the guidance of the markers, it is obvious that in the common practice one marker level was used for each complete cycle and that there was a terminus, where the markers could be repeated on the initial route. This terminus existed across 13 cycles of 84 weeks and summed up a number of 1092 weeks. In the calendar, () the Dacian solar year had 52 weeks, so the 1092 weeks meant 21 years. This could also mean that there were 13 moments of 2-day extra-calendrical feast in 21 years, which leads to the apseshaped structure in the central part of the sanctuary, where 21 pillars (in the curved area) and 13 pillars (in the straight area) had also marker supports shaped as13 spikes. Due to these spikes we can know the time period of continuous functionality of the sanctuary. 13 x 21 = 273 years. We recapitulate the information coming from the Dacian sanctuaries. The 52-week solar year is systematically compensated through the persistence of the extra-calendrical days which once ended the 10-lunation series. Thus, in a 21 year cycle 5 years had actually 366 days (the years with the order numbers 5; 9; 13; 17; 21) and 16 years had a real duration of 365 days. Therefore, the average duration of -

cauz de 365,23809 zile (durat ce rezult din faptul c 21 ani nsumau 7670 zile, adic 7644 zile realizate prin cele 52 serii anuale a cte 52 sptmni ntregi, plus 26 zile intercalate extra-calendaristic prin srbtoarea meninut cu acest statut din arhaicul calendar lunar decadic). Diferena fa de anul solar astronomic (an a crui durat era n anul 1 al erei cretine de 365,24231545 zile) era astfel de numai 0,004226 zile, adic de 6 minute i 5,13 s, cu posibilitatea acumulrii unei zile abia dup 237 ani. 4. Calendarul geto-dacilor Acum putem prezenta funcionarea Marelui sanctuar calendar i a Marelui sanctuar circular de la Sarmizegetusa. Acesta e transpus pe o schem de denumiri populare romneti ale lunilor calendaristice (sub denumirea fiecrei luni calendaristice am nscris i perioadele din calendarul gregorian actual n care s-ar fi nscris relativ acestea, iar zilele sptmnii au fost exprimate prin denumirile actuale; cel de al optulea element nscris pe coloana zilelor sptmnii indic anul n care urma a avea loc srbtoarea extra-calendaristic de compensare ce coincidea cu sfritul acelei luni calendaristice unde este nscris cifra respectiv). i aici se folosete ca unitate calendaristic semnificativ tot sptmna de 7 zile. Determinarea ei, zi cu zi, este bine relevat prin cei 7 tamburi centrali din Marele sanctuar calendar (A), unde probabil se itinera un marcator avnd forma unui capac (disc) de piatr (marmur sau andezit). Cnd marcatorul respectiv ajungea pe ultimul din cei 7 stlpi, se marca primul stlp din primul rnd de cte patru i de cte 13. Drept marcatori itinerani se puteau utiliza nite inte de fier cu diametrul de cca 30 cm, descoperite chiar la baza unuia dintre stlpii construciei. Deci n Sanctuarul A funcionau doi marcatori unul transversal, care determina lunile calendaristice, altul longitudinal, destinat determinrii anotimpurilor fiecare urmnd un traseu de piroane special destinat (a se vedea 124

a calendrical year was 365.23809 days (it results from the fact that 21 years totalized 7670 days, i.e. 7644 days marked by 52 yearly series of 52 whole weeks plus 26 extra-calendrical days, inserted by means of the feast of the old decadic lunar calendar, whose role had not changed). Thus, the difference from the astronomical solar year (the year 0 A.D. () had 365.24231545 days) was of only 0.004226 days, i.e. 6 minutes and 5.13 seconds, which means that one whole day could be accumulated only after 237 years. 4. The Geto-Dacians calendar We can now talk about the way the big calendar-sanctuary and the big circular sanctuary of Sarmizegetusa worked. We have transposed it in a scheme with the popular names of the calendar months. Under each month name we have also noted the approximately corresponding periods of the current Gregorian calendar. The days of the week have been expressed by the current names. The eighth element in the days of the week column indicates the year of the extracalendrical compensation feast, which was identical with the end of the calendar month where this number is written. The 7-day week is also used here as significant calendar unit. Its day-by-day determination is well revealed by means of the 7 central drums of the big calendarsanctuary A, where a stone-shaped marker (marble or hard rock) lid (plate) was probably routed. When the marker reached the last of the 7 pillars, the first pillar in the 4-pillar row and in the 13-pillar row were marked. Iron spikes with a diameter of cca. 30 cm, discovered at the very bottom part of one pillar of the construction, could be used as guidance markers. It means that in sanctuary A two markers were operating, one of which was transversial and determined the calendar months, while the other one was longitudinal and was meant to determine the seasons. Each of them followed a special -

fig. 20). Odat cu marcarea unui stlp n Sanctuarul A, se proceda i la marcarea unui stlp n inelul C al Rotondei mari. Evoluia marcatorilor n Sanctuarul calendar (A) i n inelul C de stlpi din Marele sanctuar circular era important n determinarea momentelor fundamentale ale timpului dacic, n raport de aceti marcatori fiind semnificate celelalte structuri ale rotondei, astfel: epuizarea unei serii de 42 stlpi n inelul C din rotond implic marcarea unui stlpior de andezit n inelul B din aceeai construcie; epuizarea tuturor stlpilor n Marele sanctuar A indica ncheierea anului calendaristic i determina marcarea unui stlp n gruparea de 21 din incinta D a marelui sanctuar; epuizarea tuturor celor 84 stlpi din inelul C al rotondei era indiciu c urmeaz o srbtoare extra-calendaristic de 2 zile, eveniment dup care se marca al doilea stlpior de andezit n gruparea adecvat din inelul B, ca i primul stlp din gruparea de 13 a incintei D din rotond; epuizarea unei grupri de 6 stlpiori de andezit din inelul B semnifica apropierea momentului n care urmeaz a se organiza srbtoarea destinat alegerii i trimiterii solilor la Zalmoxe; simultaneitatea epuizrii celor 13 linii de supori de marcare n inelul de 84 stlpi, cu epuizarea celor 52 stlpi din sanctuarul calendar, a primei linii de marcaj n gruparea de 21 stlpi i a primei linii de marcaj n gruparea de 13 stlpi din Rotonda mare indicau ferm ncheierea unui ciclu de 21 ani, cnd calendarul era deplin compensat n raport cu timpul solar natural.

spike route (see Fig. 20). When a pillar was marked in sanctuary A, one was also marked in the ring C of the big rotunda. The evolution of the markers in the calendar-sanctuary (A) and in the pillar ring C of the big circular sanctuary was important in the determination of the essential moments of the Dacian time. In relation to these markers the other structures of the rotunda had the following functions: When a 42-pillar series of the ring C in the rotunda was completed, a small hard rock pole was marked in the ring B of the same construction; When all the pillars of the big sanctuary A were completed it meant the end of the calendar year and a pillar of the 21-pillar group in the enclosure D of the big sanctuary was marked; When all the 84 pillars of the ring C of the rotunda were completed a 2-day extra-calendrical feast followed and then the second small hard rock pole of the 13-pole group in the enclosure D of the rotunda was marked; When a group of 6 small hard rock poles of the ring B was completed, it meant that the feast of choosing and sending messengers to Zalmoxis was to come; When the 13 lines of marker supports in the 84-pillar ring were completed at the same time with the completion of the 52 pillars of the calendar-sanctuary, with the first marking line in the 21-pillar group and with the first marking line of 13-pillar group of the big rotunda, this clearly indicated the end of a 21-year cycle, when the calendar was fully compensated in relation to the natural solar time.

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I Crindar (22.XII-18.I) L /Mo 1 8 15 22 M / Tu 2 9 16 23 M / We 3 10 17 24 J / Th 4 11 18 25 V / Fr 5 12 19 26 S / Sa 6 13 20 27 D / Su 7 14 21 28 Ex .............(9) V Prier (14.IV-11.V) L /Mo 1 8 15 22 M / Tu 2 9 16 23 M / We 3 10 17 24 J / Th 4 11 18 25 V / Fr 5 12 19 26 S / Sa 6 13 20 27 D / Su 7 14 21 28 Ex ............(20) IX Gustar (4.VIII-31.VIII) L /Mo 1 815 22 M / Tu 2 9 1623 M / We 3 10 17 24 J / Th 411 18 25 V / Fr 5 12 19 26 S / Sa 6 13 20 27 D / Su 714 21 28 Ex ............(10) XII Andrea (24.XI-21.XII) L /Mo 1 8 15 22 M / Tu 2 9 16 23 M / We 3 10 17 24 J / Th 4 11 18 25 V / Fr 5 12 19 26 S / Sa 6 13 20 27 D / Su 7 14 21 28 Ex ............(21)

II Gerar (19.I-16.II) 1 8 15 22 2 9 16 23 3 10 17 24 4 11 18 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(17) VI Florar (12.V-8.VI) 1 8 15 22 2 9 16 23 3 10 17 24 4 11 18 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(7) X Vinicer (1.IX-28.IX) 1 815 22 2 916 23 3 10 17 24 41118 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(18)

III Furar (17.II-l6.III) 1 8 15 22 2 9 16 23 3 10 17 24 4 11 18 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(4) VII Cirear (9.VI-6.VII) 1 8 15 22 2 9 16 23 3 10 17 24 4 11 18 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(15) XI Brumrel (29.IX-26X 1 815 22 2 9 16 23 3 10 17 24 41118 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(5)

IV Germenariu (17.III-l3.IV) 1 8 15 22 2 9 16 23 3 10 17 24 4 11 18 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(12) VIII Cuptor (7.VII-3.VIII) 1 8 15 22 2 9 16 23 3 10 17 24 4 11 18 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(2) XII Brumar (27X-23XI) 1 815 22 2 916 23 3 10 17 24 41118 25 5 12 19 26 6 13 20 27 7 14 21 28 ............(13)

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5. Sanctuarul de la Dolinean. Sanctuarul de la Dolinean a fost considerat de ctre unii cercettori drept exemplu tipic de sanctuar care atest lipsa unei legturi principale ntre acest gen de construcii i problematica modelrii datelor astronomice i calendaristice. Totui, acum, cnd cunoatem faptul c un numr de 36 stlpi n sanctuare indica preocuparea pentru modelarea ciclului de 360 lunaii, aceast construcie se impune a fi cercetat i sub aspectul funciunilor calendaristice, n ciuda faptului c organizarea stlpilor n grupri nu pare a respecta nici un fel de norm. ntr-adevr, faptul c n sanctuarul de la Dolinean se pot decela gruprile, 5-914-7-1, nu pare a fi extrem de ncurajator pentru o tentativ de descifrare a unor date calendaristice. Dac suntem ns mai ateni, nu se poate s nu ne atrag atenia o asemenea distribuie a celor 36 stlpi ai construciei nct practic toate numerele reprezentative ale calendarului de la Costeti i Sarmizegetusa pot fi modelate prin considerarea stlpilor din anumite grupri nsumate n continuare, astfel: gruparea de 7 stlpi ofer posibilitatea modelrii sptmnii calendaristice n zile; suma stlpilor gruprilor 5-9-14 este de 28, ceea ce ofer posibilitatea modelrii lunii calendaristice n zile; suma stlpilor din gruprile 7-l-5 este de 13, oferind posibilitatea modelrii anului calendaristic n luni; suma stlpilor din gruprile 14-7, este de 21, oferind pe de o parte posibilitatea modelrii ciclului de 21 luni calendaristice (care ar fi aici echivalentul ciclului de 84 sptmni modelat n Rotonda mare de la Sarmizegetusa), pe de alt parte a ciclului de 21 ani n care calendarul era complet compensat; gruprile7-l-5 amintite mai sus puteau servi i la modelarea celor 13 momente n care aveau loc srbtorile extra-calendaristice din ciclul de 21 ani;. gruprile l-5, puteau servi, prin cei ase stlpi ai lor, la determinarea seriilor de cte 127

5. The Sanctuary of Dolinean. The sanctuary of Dolinean has been considered by some researchers as a typical example of a sanctuary that proves that there is no relevant relation between this kind of construction and the problems concerning the modelling of the astronomical and calendrical data. But, since we now know that in sanctuaries a number of 36 pillars used to indicate the modelling of 360 lunations, it becomes obvious that this construction has to be also examined from the perspective of its calendrical functions, despite the fact that the organization of the pillars in groups seems to observe no rules. The identification of the groups 5-914-7-1 in the sanctuary of Dolinean cannot indeed encourage an attempt of decoding calendrical data. But if we consider the matter more attentively, we detect that the distribution of the 36 pillars of the construction makes possible the modelling of all the representative figures of the Costeti and Sarmizegetusa calendars, by treating the pillars of certain groups as follows: the 7-pillar group allows the modelling of the calendar week in days; the total number of pillars of the groups 5-9-14 is 28, which allows the modelling of the calendar months in days; the total number of pillars of the groups 7-1-5 is 13, which allows the modelling of the year in months; the total number of pillars of the groups 14-7 is 21, which allows the modelling of the cycle of 21 calendar months (the equivalent of the 84-week cycle modelled in the big rotunda of Sarmizegetusa) on the one hand, and of the 31-year cycle with a complete compensation of the calendar on the other hand; The above mentioned groups 7-1-5 could be also used to model the 13 moments of the extra-calendrical feasts in the 21-year cycle; The groups 1-5 could model the determination of the 60-lunation series -

60 lunaii; toi cei 36 stlpi puteau servi la determinarea marelui ciclu de 360 lunaii. Fcnd abstracie ns de organizarea stlpilor n rotonda de la Dolinean, s presupunem c dorim s modelm datele calendarului geto-dacilor cu ajutorul a 36 stlpi. Firete, pentru reuita aciunii va trebui s ne orientm spre un sistem de semnificare simultan a stlpilor n uniti calendaristice diferite i s realizm linii distincte de intinerare a marcatorilor. Desigur c nu vom putea face abstracie de oarecare condiie pus de constructorii daci n realizarea rotondei de la Dolinean. Aceasta pentru c n modul n care sunt orientate anumite pori ale construciei respective se disting unele orientri astronomice absolut evidente, cum ar fi: ntre poarta estic i cea vestic se realizeaz o orientare echinocial (la echinociu, lumina aruncat de Soare la rsrit ptrunde pe poarta estic i atinge stlpul nordic al porii vestice) (fig. 27); ntre poarta sudic i centrul construciei exist o orientare solstiial hibernal clar (lumina aruncat de Soare la rsritul solstiial de iarn ptrunde pe poarta sudic, taie centrul sanctuarului si atinge poarta vestic) (fig. 28). Rmne indiscutabil c o asemenea situaie nu poate fi doar rezultatul hazardului i c pe ntreg teritoriul Daciei se folosea un calendar unic, calendar care, dei modelat n forme variate de sanctuare, reflect aceleai tradiii spirituale i deci o unitate cultural omogen. 6. Micul sanctuar circular de la Sarmizegetusa Regia. (Not: Numrul de stlpi din perimetrul Micului Sanctuar Circular este 6-8-8-8-7-88-8-8-8-8-8-8. Rostul acestui sanctuar este acela de a pune de acord calculul timpului din calendarul solar al Marelui Sanctuar cu starea fazelor Lunii, la ncheierea ciclurilor calendaristice de 21 de ani. Observatorul tia din acest sanctuar cte zile trebuie s treac 128

through the 6 pillars; All 360 pillars could be used to determine the big 360-lunation cycle. Apart from the organisation of the pillars in the rotunda of Dolinean, if we want to model the Dacian calendrical data by means of 36 pillars, we have to relate our attempt to a system that gives the pillars different calendrical meanings at the same time and to establish distinct routes for the markers. Indeed, it is impossible to neglect certain conditions that the Dacian constructors imposed at the rotunda of Dolinean. Some of the gates orientation have obvious astronomical purposes: Between the eastern and the western gate the orientation is equinoxial () (at equinox the sun light thrown to the east goes through the eastern gate and reaches the northern pillar of the western gate) (Fig. 27); Between the southern gate and the centre of the construction there is a clear hibernal solstitial orientation (at the winter solstice the sun light thrown to the east goes through the southern gate, cuts the centre of the sanctuary and reaches the western gate) (Fig. 28) It is undisputable that this situation is not a simple accident and that all over the Dacian territory one common calendar was used. Even if this calendar was modelled in different ways, it reects identical spiritual traditions and thereforre a homogenous culture. 6. The small circular sanctuary of Sarmizegetusa Regia. (Note: The number of pillars inside the small circular sanctuary is 6-8-8-8-78-8-8-8-8-8-8-8. Prof. C. Bejgus research demonstrates that this sanctuary was used to adjust the time calculation of the solar calendar in the big sanctuary to the situation of the moon phases at the end of the calendar cycles of 21 years. The observers could learn -

de la ncheierea anului solar, pn la apariia fazei de referin a Lunii (de exemplu, Lun Nou). Nu ntmpltor acest sanctuar este numit i Rotond a Lunii. Prima reform sistematic din calendarul dacic a urmrit oprirea fenomenului de glisare a anului nou printre anotimpuri. Acest fenomen se referea la anul solar constituit spontan pe fundalul calendarului lunar decadic-sexagesimal, acea prim reform urmrind precizia calendarului solar i nu pe aceea a calendarului arhaic de factur lunar. Ca soluie concret de oprire a glisrii anului nou printre anotimpuri a fost aleas o cale simpl i eficient: s-a dat o alt semnificaie ritualic manifestrii specifice seriilor de cte 60 lunaii, concomitent cu renunarea la statutul extra-calendaristic al acesteia. Drept urmare, n afara celor 52 sptmni ncorporate seriei de 13 luni ale anului, scara calendaristic mai primea un surplus de cte o zi extracalendaristic dup epuizarea fiecrei a 42-a sptmni. n acest fel, ntr-un interval de 21 ani calendaristici a 52 sptmni se derulau i 26 serii a cte 42 sptmni, nct rezult c scara calendaristic era suplimentat cu nc 26 zile; respectivii 21 ani calendaristici totalizau astfel: 21 ani x (52 spt. x 7 zile) + 26 zile = 7670 zile. Comparativ cu 21 ani tropici (7670,086179 zile), durata respectiv era cea mai bun obinut de vreun calendar solar din Lumea veche pn la acea dat. Din punct de vedere teoretic, 21 ani calendaristici compensai aveau la daci un total de 7670 zile. ns 26 cicluri a cte 10 lunaii ar fi nsumat 7677,952906 zile, ceea ce, din punct de vedere observaional va da o diferen de 8 zile pentru majoritatea observaiilor. Spunem c diferena de 7,952906 zile conduce n plan observaional la un decalaj predominant de cte 8 zile deoarece diferena de 0,047094 zile care se adaug prin acea rotunjire se nsumeaz n aa fel nct, dup ce vor fi nregistrate 20 decalri a cte 8 zile, va aprea o excepie, n care decalajul ntre timpul calendaris129

from this sanctuary how many days had to pass from the end of the solar year to the reference moon phase (for example, new moon). Its no wonder that this sanctuary is also called moon rotunda. The first systematic reform of the Dacian calendar aimed to prevent the new year from sliding through seasons. This phenomenon referred to the solar year that was spontaneously constituted on the background of the decadic-sexagesimal lunar calendar. The first form had the precision of the solar calendar, not that of the old lunar calendar. A simple and efficient method was chosen to stop the slide of the new year through the seasons: a new ritual meaning was given to the particular event related to the 60-lunation series; at the same time this event lost its extra-calendrical position. Consequently, besides the 52 weeks that were incorporated in the 13 series of the year, the calendrical scale had one more extracalendrical day after each 42 weeks. Thus, in a period of 21 calendar years of 52 weeks each there were 26 series of 42 weeks each, so that other 26 days were added; thus, the 21 years were made of: 21 years x (52 weeks x 7 days) + 26 days = 7670 days. In comparison with the 21 tropical years (7670.086179 days) this was the best result among all solar calendars of that time. Theoretically, 21 compensated calendar years meant a total of 7670 days, but 21 cycles of 10 lunations meant a total of 7677.952906 days, i.e. a difference of 8 days for the most observations. We say that the difference of 7.952906 days leads, as regards the observations, to a predominant discrepancy of 8 days because after 20 discrepancies of 8 days the 0.047094 extra days resulted from the rounding represent an exception according to which the discrepancy between the calendrical -

tic i cel astronomic lunar se va reduce la numai 7 zile. Din acest motiv, dac ar fi s ntocmim un ir al numerelor desemnnd decalajele ce se produc succesiv ntre un numr nedefinit de cicluri a cte 21 ani i un numr nedefinit de serii a cte 260 lunaii, vom obine un ir monoton alctuit de cifra 8 pe o seciune de 20 apariii, urmnd o apariie a cifrei 7. Sau, cu alte cuvinte, irul numerelor 8 va fi ntrerupt numai n punctele n care ciclul de 21 ani ar ocupa poziiile date de acele numere ce sunt multipli ai numrului 21 (Iat nc o mostr a magiei matematice!). O secven a acestui ir de numere desemnnd decalajele ntre ciclurile calendaristice de 21 ani i timpul lunar corespunztor a fost surprins n organizarea micului sanctuar circular de pe terasa XI de la Sarmizegetusa Regia. Problema care se pune imediat ce am avansat ipoteza c micul sanctuar circular modeleaz o secven din irul decalajelor intervenite ntre finalul seriilor de cte 21 ani care s-au scurs de la timpul zero al reformei calendarului i momentele n care se ncheiau seriile a cte 260 lunaii la care se relaionau ciclurile de 21 ani este aceea de a afla motivaia pentru care una dintre gruprile acestei secvene modelate prin rotonda mic avea numai ase stlpi. Firete, presupunnd c fiecare grupare de stlpiori era destinat a modela numrul de zile prognozat a se realiza decalajul pentru un anume ciclu de 21 ani ncheiat, decurge imediat c gruparea cu ase stlpi indica faptul c intre timpul lunar i finalul unui anumit ciclu de 21 ani se ivea, la un moment dat, un decalaj de numai ase zile. Aceasta sugereaz c motivaia edificrii rotondei mici a constituit-o tocmai aceast excepie i nu alta, deoarece condiia apariiei unui decalaj de apte zile era bine fixat mnemotehnic prin regula celor 21 cicluri a cte 21 ani. Ori, n acest caz, obiectivul imediat al cercetrii funciei micului sanctuar circular este acela de a vedea n ce fel ntre calendar i timpul lunar, ar fi putut aprea o diminuare a decalajului i n afara regulii date de cele 21 cicluri a cte 21 ani. 130

and the astronomical times reduces to only 7 days. For this reason, if we elaborate a number series to designate the successive discrepancies between an indefinite number of 21-year cycles and an indefinite number of 260-lunation series, we obtain a monotonous line with the number 8 in 20 positions, followed by the number 7 in one position. In other words, the row of the number 8 is interrupted only in the positions of those numbers that are 21-multiplied (an example of the mathematical magic!). A sequence of this number series which designates the discrepancies between the 21-year calendrical cycles and the corresponding lunar time was found in the organization of the small circular sanctuary on the 11th platform of Sarmizegetusa Regia. A problem arises in the hypothesis according to which the small circular sanctuary models a sequence of the series of discrepancies between the end of the 21-year series since the point zero of the calendar reform, and the end of the corresponding 260-lunation series. The question is why one of the groups of this sequence modelled by the small rotunda had only 6 pillars. If we assume that each group of small poles was meant to model the number of days representing the discrepancy for a certain complete 21-year cycle, it results that the 6-pillar group indicated that a discrepancy of only 6 days between the lunar time and the end of a certain 21-year cycle occurred at a certain time. This suggests that the small rotunda was purposely built for this exception and not for anything else, since the existence of a 7-day discrepancy was well fixed from the mnemonic point of view through the rule of the 21 cycles of 21 years. Thus, the immediate objective in the research of the small circular sanctuary function is finding out how the discrepancy between the calendar and the lunar time could get smaller otherwise than by means of the 21 cycles of 21 years. -

Semnalul unei noi reforme de calendar ni-l d marele sanctuar de pe aceeai teras a XI-a de la Sarmizegetusa Regia, unde constatm compensarea calendarului ntr-o manier nou: zilele extra-calendaristice sunt promovate cte dou, astfel nct manifestrile de acest tip nu mai puteau avea loc din 42 n 42 sptmni, ci din 84 n 84 sptmni. Ori, un raionament simplu ne arat c prin simpla trecere de la compensri extra-calendaristice de o zi la cele de dou zile se putea prelungi cu o zi ciclul de 21 ani, nct decalajul fa de timpul lunar s-ar fi redus deja cu o zi. Micul sanctuar circular era pregtit s modeleze decalajele ntre calendar i timpul lunar pentru o durat de 21 x 13 = 273 ani. Ca mecanism al modelrii devine evident practica de a se marca fiecare decalare de o zi prin semnificarea stlpiorului de andezit corespunztor i, respectiv, prin detaarea evenimentelor ce aveau loc n acest sens pentru fiecare ciclu de 21 ani. Tot 273 de ani era pregtit a funciona nentrerupt i marele sanctuar circular, deoarece att pe stlpii n care se modelau anii ciclului de 21 de ani, ct i pe stlpii destinai a memora compensrile calendaristice din ciclul de 21 ani erau montate cte 13 piroane ce serveau ca supori de marcator. Ori, pentru parcurgerea celor 13 linii de piroane constituite pe aceti stlpi, erau necesari 13 x 21 = 273 de ani. Dup cum se vede, numrul 273 ar putea avea o semnificaie magic, ns nu credem c avea importan o durat de 273 ani dect prin finalitatea ei. Ne gndim, bunoar, la faptul c aceste 13 cicluri a cte 21 ani ar fi trebuit s se ncheie ntr-un moment aniversar legat de timpul zero al reformei zalmoxiste. Prin urmare, concluzia final a interpretrii semnificaiilor micului sanctuar circular ar trebui s indice i un asemenea moment. n condiiile n care gruprii de 7 stlpi i sincronizm al 42-lea ciclu de 21 ani, se creeaz o variant ce presupune drept prim grupare pe acea de 6 stlpi i care se finalizeaz prin al 50-lea ciclu de 21 ani; ori faptul c gruparea de 6 stlpi este semnificat prima, pentru a se 131

The signal of a new calendar reform comes from the big sanctuary placed on the same 11th platform of Sarmizegetusa Regia, where we find a new manner of calendar compensation: the extra-calendrical days were marked two by two, so that the events related to them could not occur once in 42 days anymore, but once in 84 days. A simple judgment shows that through two-day extracalendrical compensations instead of oneday compensations the 21-cycle could be prolonged by one day, so that the discrepancy in relation to the lunar time could already decrease by one day. The small circular sanctuary was prepared to model the discrepancies between the calendar and the lunar time for a period of 21 x 13 = 273 years. For each one-day discrepancy the corresponding small andesite pole got a meaning and certain events related to the 21-year cycle took place. This practice distinguishes itself as a modelling mechanism The big circular sanctuary was also prepared for 273 years of uninterrupted functioning, since both those pillars where the 21-cycle was modelled and the pillars for the calendar compensations within the 21year cycle were individually provided with 13 spikes, which worked as marker supports. 13 x 21 = 273 years were necessary to route the 13 lines of spikes. As we can see, the number 273 may have a magic meaning, but a duration of 273 years cannot really have a significance, except for its finality. For example, these 13 cycles of 21 years must have finished at an anniversary moment related to the point zero of the zamolxist reform. Consequently, the final interpretation on the meaning of the small circular sanctuary should also indicate such a moment. If the 7-pillar group is synchronized with the 42nd cycle of 21 years, comes up an option that starts with the 6-pillar group and finishes with the 50th cycle of 21 years; it appears as absolutely normal that the 6-pillar group is the first to represent a logical result, -

ajunge la un rezultat logic, ni se pare absolut normal, tiind c doar apariia unei anomalii prin care decalajul se reducea la 6 zile putea impune construcia unui sanctuar care s modeleze fenomenul decalajelor ntre scara timpului lunar i scara timpului calendaristic. n continuare dm matricea scrii ciclurilor de 21 ani (linia A), a scrii anilor calendaristici n care s-ar fi produs fenomenul lunaiilor luat n seam (linia B) i a gruprilor de stlpi din micul sanctuar circular (linia C), aa cum rezult ele n raport cu ipotezele A B C A B C 37 757 x 36 778 x 38 799 6 39 820 8 40 841 8 41 862 8

since only the existence of an anomaly that reduced the discrepancy to 6 days could impose the building of a sanctuary for the modelling of the discrepancies between the lunar time scale and the calendar time scale. Below is the matrix of the 21-year cycle scale (line A), the calendar year scale for the considered lunation phenomenon (line B) and the pillar groups of the small circular sanctuary (line C), as they result from the above comments. 42 883 7 43 904 8 44 925 8 45 946 8 46 967 8 47 988 8

48 49 50 51 52 53 1009 1030 1051 1072 1093 1114 8 8 8 x x x

comentate mai sus. Urmeaz a cerceta care era raportul ntre timpul calendaristic i timpul lunar dup 37 cicluri a cte 21 ani. Pentru aceasta trebuie procedat n acelai fel cu preoimea dacic, adic s nsumm zilele decalate pentru cele 37 cicluri i s studiem consecinele. Concret, deoarece n limitele a 37 cicluri a cte 21 ani nu se nscrie dect un ciclu multiplu de 21, rezult c totalul zilelor decalaj n aceste dou intervale de timp este dat de un calcul simplu, n care exist un singur decalaj de 7 zile, celelalte decalaje nsumnd constant cte 8 zile, n intervalul a 37 cicluri a 21 ani s-ar fi acumulat un decalaj de: 36 x 8 + 1 x 7 = 295 zile. Firete c reforma a avut loc cu ocazia ultimei manifestri extra-calendaristice de la finele celui de al 37-lea ciclu de 21 ani, cnd era organizat o asemenea manifestare de numr par (a 26-a din ciclu). A fost momentul n care n mod cert s-a decis s se srbtoreasc 2 zile extra-calendaristice i s-a stabilit ca pe viitor asemenea manifestri s aib durata tot de 2 zile, dar s se organizeze din 84 n 84 sptmni. Rezultatul a fost c ntre srbtoarea extra-calendaristic i manifestarea destinat alegerii solilor s-a interpus din nou un interval 132

The relationship between the calendar time and the lunar time after 37 cycles of 21 years is still to be investigated. To this purpose we have to use the same procedure as the Dacian priests, i. e. to sum the deviated days for the 37 cycles and to study the consequences. Within 37 cycles of 21 years there is only one 21-multiplied cycle, so the amount of deviated days in these two intervals is given by a simple calculation, in which there is one single 7-day discrepancy (the other ones have constantly 8 days); the discrepancy for the 37 cycles would be 36 x 8 + 1 x 7 = 295 days. The reform took place indeed during the last extra-calendrical event at the end of the 37th cycle of 21 years, when such an evennumber event (the 26th one of the cycle) was celebrated. At that moment it was certainly decided to celebrate 2 extra-calendrical days and the same duration of 2 days was set for the coming events, once every 84 weeks. The result was that between the extracalendrical feast and the event dedicated to the messengers selection, a new period of 10 lunations interposed and other 777 years -

temporal egal cu 10 lunaii, fiind necesari din nou 777 de ani pentru o nou apropriere a celor dou evenimente. Dac studiem cu atenie corelaia ntre timpul calendaristic de la finele celui de al 37-lea ciclu de 21 ani i timpul lunar dat de ncheierea celei de-a 9610-a lunaii vom constata c avem de-a face cu un decalaj negativ de 2 zile. Aceasta nseamn c al 96l-lea ciclu de 10 lunaii se ncheie practic cu 2 zile nainte de ncheierea celui de-al 37-lea ciclu de 21 ani (s nu uitm c prin trecerea la srbtoarea extra-calendaristic de 2 zile s-a prelungit cu o zi acest ciclu). Prin urmare, la sfritul celui de-al 38-lea ciclu de 21 ani decalajul ntre cele dou scri de timp nu va mai fi fost de 8 zile, cum s-ar prevedea prin regula clasic, ci de 6 zile. n schimb vor urma decalaje de 8 zile pentru ciclurile cu numerele 39, 40 i 41, ciclului al 42-lea, ca multiplu de 21, corespunzndu-i un decalaj de 7 zile. Se nelege c oricrui alt ciclu pn la al 63-lea i vor corespunde decalaje a cte 8 zile, nct prelungirea evidenelor pn la ciclul al 50-lea va impune formula modelatorie existent n micul sanctuar circular: 6-8-8-8-7-8-8-8-8-8-8-8-8. nelegerea semnificaiei micului sanctuar circular se constituie drept unul dintre cele mai serioase criterii de validare a concluziilor privind calendarul geto-dacilor i originea sa indo-european, dar se ofer i ca element de datare a celui mai important eveniment din istoria geto-dacilor apariia zalmoxismului. De la timpul zero al iniierii sistemului de srbtori modelat n sanctuarele dacice i pn la edificarea terasei a XI-a de la Sarmizegetusa Regia se scurseser practic 37 cicluri a cte 21 ani. Aceasta nseamn 777 ani (iat o alt ocazie pentru a se specula condiia magic a numerelor!). Ori dac terasa XI a fost edificat la finele sec. I, d.Hr., rmne evident c reforma zalmoxist a avut loc ctre anul 676678 nainte de era cretin. ns, dac avem n vedere c evenimentul reformator de la finele sec. I d.Hr. a avut loc nainte de proiectarea terasei XI, devine necesar s situm i eveni133

were necessary to bring the two events closer. If we carefully consider the correlation between the calendar time at the end of the 37th cycle of 21 years and the lunar time since the end of the 9610th lunation, we notice that there is a negative discrepancy of two days. This means that the 961st cycle of 10 lunations finishes actually 2 days before the end of the 37th cycle of 21 years (we must not forget that through the change to the 2-day extra-calendrical feast this cycle was extended by one day). Consequently, at the end of the 38th cycle of 21 years the discrepancy between the two time scales must have not been 8 days anymore, as it would result from the classical rule, but 6 days. In reverse, 8-day discrepancies followed for the cycles with the numbers 39, 40 and 41, while to the 42nd cycle, which is 21-multiplied, a discrepancy of 7 days corresponded. It is obvious that 8-day discrepancies correspond to any other cycle up to the 63rd one, so that the extension of the record up to the 50th cycle makes necessary the modelling formula of the small circular sanctuary: -68-8-8-7-8-8-8-8-8-8-8-8. The understanding of the significance of the small circular sanctuary is a very important validation criterion for the conclusions related to the Getic-Dacian calendar and its Indo-European origin, as well as for the dating of the most important event of the Getae-Dacians history, the zalmoxism. 37 cycles of 21 years elapsed from the moment zero, at the beginning of the feast system, expressed by the Dacian sanctuaries, to the setup of the 11th platform of Sarmizegetusa Regia. This means 777 years (another occasion to speculate the magical nature of the numbers!). If the 11th platform was created at the end of the 1st century A.D., it is obvious that the zalmoxist reform took place between 676-678 B.C., but if we take into account that the reforming event at the end of the 1st century A.D. took place before the platform planning, the zalmoxist -

mentul reformei zalmoxiste cu cca 20-25 ani mai devreme, nct am putea localiza desfurarea operei spirituale a lui Zalmoxe pe la sfritul secolului al VII-lea - nceputul secolului al VIII-lea .Hr. Se confirm n acest fel corectitudinea opiniei lui Herodot, care crede c Zalmoxe ar fi trit cu mult naintea lui Pitagora din Samos. V. UNELE ASPECTE ALE ISTORIEI CIVILIZAIEI I CULTURII DACO-GEILOR N LUMINA CUNOTINELOR DESPRE SEMNIFICAIILE SANCTUARELOR 1. Descoperirea tezaurului de la imleul Silvaniei. Descrierea lanuluicolier cu pandative. Tezaurul de la imleul Silvaniei a fost descoperit de doi copii romni Petru Borcea i Simion Bucur care pzeau caprele pe dealul Mgura din actualul ora imleul Silvaniei, jud. Slaj. ntmplarea a avut loc se pare n ziua de 23 august 1797 cnd, n joaca lor nevinovat, cei doi copii s-au nimerit s scormoneasc pmntul la rdcina unui pom i s scoat la lumin cteva obiecte strlucitoare. Atrai de obiectele respective, ei au spat mai atent i au mai gsit i alte piese, ntre acestea fiind i un lan colier cu pandantive n form de unelte, scule i arme. n cele din urm ntregul tezaur ajunge n mna autoritilor austriece, lund calea Vienei. Astzi acel tezaur descoperit de copii se afl la Muzeul de Istorie a Artei din capitala austriac (fig. 25). Marele colier de aur din tezaurul de la imleul Silvaniei era alctuit din urmtoarele categorii de piese: un lan ornamental alctuit din zale n forma cifrei 8, ndoite i prinse una de alta; un numr de 32 inele de aur obinute prin rsucirea cte unei buci de srm, rostul acestora fiind cel de susinere a pandantivelor i pandelocurilor pe lan; un numr de 52 pandelocuri cu 134

reform should be dated cca. 20-25 years earlier. Thus, Zalmoxes spiritual work could be dated at the end of the 7th century the beginning of the 8th century B.C. This is an evidence of the accuracy of Herodotuss work. He thought that Zalmoxes lived much earlier than Pythagoras of Samos. V. SOME ASPECTS OF THE CULTURE AND CIVILIZATION HISTORY OF THE GETAE-DACIANS IN THE LIGHT OF THE KNOWLEDGE ABOUT THE PURPOSE OF THE SANCTUARIES 1. Discovery of the treasure of imleu Silvaniei. Description of the pendant necklace. The treasure of imleu Silvaniei was discovered by two Romanian children Petru Borcea und Simion Bucur who were watching their goats on the Mgura hill in the actual town of imleul Silvaniei, Slaj department. It presumably happened on August 23rd, 1797. While playing, the two children scratched the ground at the root of a tree and took out a few glittering things. They dug deeper and found more pieces, among them a necklace with pendants in the shape of tools and weapons. Finally, the whole treasure fell into the hand of the Austrian authorities and reached Vienna. At present the treasure discovered by those children is to be found in the Museum of Art History in the Austrian capital (Fig. 25). The big gold necklace of the treasure of imleu Silvaniei was made of the following parts: an ornamental chain with loops in the shape of the figure 8, which were bent and linked to one another; 32 gold twisted rings that hold the pendants and the hangers on the chain; 52 hangers with the following features:

urmtoarele caracteristici: dou pandelocuri ndeplinind rolul de cheutoare, ele sunt amplasate la capetele lanului i au aspectul a dou piese de jug; b) 36 pandelocuri reprezentnd unelte, scule i arme n form miniatural, organizate n 6 grupri a cte 6, fiecare grup de 6 piese fiind compus din cte 3 perechi de pandelocuri; c) 8 pandelocuri reprezentnd unelte, scule i arme, organizate n dou seturi de perechi la partea inferioar a colierului; d) 6 pandantive avnd forma unor elegante frunzulie de vi de vie, rolul acestora fiind de a delimita gruprile de cte 6 pandantive ntre ele, respectiv de a detaa lotul celor 36 pandelocuri descrise mai sus de restul pieselor de pe colier; 2 pandantive alctuiesc centrul de greutate al colierului: este vorba de o elegant sfer de topaz ncins de dou cercuri de aur i flancat de doi cini lupi (n orice caz, interpretarea celor dou fiare drept feline este eronat, felinele avnd coada mai subire, ceea ce nu i-ar fi scpat bijutierului) i de o barc n care se afl un omule cu capul disproporionat de mare. Fa de structura sa original, de pe lan lipsesc astzi: o frunzuli de vi de vie cu inelul ei de prindere pe lan i un pandeloc din vecintatea legturii unde se afl sfera de topaz i omuleul n barc. a) 2. Analogii ntre organizarea pandantivelor n colierul de la imleul Silvaniei i matematica sanctuarelor getodacice. Cititorului familiarizat cu matematica sistemului calendaristic al geto-dacilor nu-i poate scpa faptul c lanul-colier din tezaurului de la imleul Silvaniei rspunde ntru totul cerinelor stricte de modelare a acestuia. Sintetizm aspectele de baz ale unei astfel de corespondene: 1. Ansamblul de inele destinate exclusiv prinderii pandelocurilor (deci excludem 135

a)

two hangers used as clasps; they are placed at the ends of the chain and have the shape of two yoke pieces; 36 hangers representing miniature tools and weapons, organized in groups of six pieces; each group is made of 3 pairs of hangers; 8 hangers in the shape of tools and weapons organized in two sets of pairs at the bottom part of the necklace; 6 pendants in the shape of small, elegant vine leaves which separate the groups of 6 pendants and detach the set of the above mentioned 36 hangers from the rest of the necklace pieces;

b)

c) d)

Two pendants represent the centre of gravity of the necklace: an elegant topaz sphere fastened by two gold rings and anked by two wolf-dogs (the interpretation of the two animals as feline species is erroneous, as the felines have thinner tails and the jeweller could not have omitted this detail) and by a boat with a disproportionately big-headed man. In comparison with its original structure, the following elements are no longer present in the chain: a small vine leaf and its fixing ring and a hanger next to the topaz sphere and to the little man in the boat. 2. Analogies between the arrangement of the pendants in the necklace of imleu Silvaniei and the mathematics of the Dacian sanctuaries. The readers who are familiar to the mathematics of the calendar system of the Getae-Dacians cannot neglect the fact that the necklace of imleul Silvaniei corresponds in all respects to the calendar modelling requirements. We synthesize below the main aspects of this correspondence: 1. The rings used exclusively to fix the hangers (we exclude those rings that -

dintre inele pe acelea destinate a ndeplini i funcia prinderii ramurilor lanului, n aceast categorie incluzndu-se i cele dou unelte de care sunt prinse pandantivele-cheutoare n form de piese de jug) sugereaz analogia cu organizarea lunii calendaristice n zile i sptmni fiecare din cele patru segmente de lan avnd cte 7 asemenea inele. 2. Repartiia pandelocurilor i pandantivelor pe ramuri de lan cte 13 pe fiecare sector - indic o clar analogie cu organizarea anului calendaristic al dacilor n sptmni i anotimpuri. 3. Repartizarea pandelocurilor n 6 grupri a cte 6, cu separarea evident a acestor 6 grupri prin intermediul unor piese distincte de restul pandantivelor frunzele de vi de vie indic o clar analogie cu sanctuarele cu 6 grupri a cte 6 stlpi, respectiv cu cele 6 cicluri a cte 60 lunaii din cronologia dacic. 4. Sectorul celor 36 piese discutate la p. 3, prin organizarea sa n 6 grupri a cte 6 pandelocuri reprezentnd miniaturi de unelte, scule i arme, plus o frunzuli de vi de vie, alctuiesc un material de 6 grupri a cte 7 piese, ceea ce amintete de sanctuarele cu 6 grupri a cte 7 stlpi, respectiv cu ciclul de 42 sptmni ce fcea obiectul ateniei preoilor-astronomi ai dacilor. 5. Prin faptul c aceste 42 piese amintite la p. 4 sunt simetric distribuite pe cele dou ramuri ale lanului, ni se sugereaz analogia cu preocuprile dacice fa de ciclul complet compensat de 21 ani i cu acelea determinate prin ultima reform calendaristic, respectiv de a organiza srbtorile de compensare dup cicluri de 21 de luni. Toate aceste elemente justific cercetarea colierului de aur din tezaurul de la imleul Silvaniei i n legtur cu problematica msurrii timpului la geto-daci. nainte de aceasta vor trebui rezolvate unele probleme teoretice legate de proveniena tezaurului, respectiv de determinarea grupului 136

must fasten the branches of the necklace, including here the two miniature tools that hold the clasp-pendants in the form of yoke pieces) suggest an analogy with the organization of the calendar month in days and weeks: each of the four chain segments have 7 such rings. The distribution of the hangers and the pendants on chain branches 13 for each sector indicates a clear analogy with the organization of the Dacian calendar year in weeks and seasons. 3. The distribution of the hangers in 6 groups of 6 pieces each, obviously separated from the rest of the pendants by distinct pieces (the vine leaves) points to a clear analogy with the sanctuaries that have 6 groups of 6 pillars each and with the six 60-lunation cycles of the Dacian chronology, respectively. 4. The sector of the 36 pieces mentioned under pont 3, through its organisation in 6 groups of 6 hangers representing miniature tools and weapons plus a small vine leaf, form a material of 6 groups of 7 pieces each, corresponding to the sanctuaries with 6 groups of 7 pillars each and to the cycle of 42 weeks followed by the Dacian priestsastronomers. 5 The symetrical distribution of the 42 pieces mentioned under pt. 4 on the two branches of the chain suggests an analogy with the Dacians concerns for the completely compensated cycle of 21 years and for the last calendrical reform, i.e. an organization of the compensation feasts after cycles of 21 months. All these elements lead to the necessity of studying the imleul Silvaniei necklace in relation to the problems of the time measurements made by the Dacians. Some theoretical aspects regarding the origin of the treasure, i.e. the determination of the demographic group to which it belonged, 2.

demografic cruia a aparinut acest tezaur. 3. Istoricul interpretrilor tezaurului de la imleul Silvaniei i a colierului de aur cu pandantive n form de unelte, scule i arme miniaturale. Aa cum demonstreaz cercetrile, la 23 august 1797 nu a fost scos la lumina zilei ntregul tezaur ce fusese ngropat pe dealul Mgura de la imleul Silvaniei. Aproape un secol mai trziu (1889) avea s fie descoperit cea de a doua parte a sa. Aa se face c n timp ce prima parte care conine i lanul-colier se afl n coleciile Muzeului de Istoria Artei din Viena, cealalt parte se afl la Budapesta. Dat fiind c n componena tezaurului s-au gsit i 14 medalioane cu efigii de mprai romani, intre care se afl i mprai din secolul IV d.Hr., tezaurul a fost datat n consecin, considerndu-se a se fi constituit cam pe la sfritul sec. IV, nceputul sec. V. Cum aceast comoar a luat drumul strintii nc de la descoperire, ea a rmas cercettorilor romni necunoscut pn foarte recent. O ampl prezentare i-a fost fcut abia dup apariia lucrrii TEZAURE TRANSILVANE, semnat de Radu Florescu i Ion Miclea, lucrare consacrat prezentrii celor mai importante tezaure descoperite n Transilvania i aflate astzi la Kunsthistorisches Museum din Viena. Este deci explicabil c primele interpretri nu au fost fcute de cercettori romni, ci au aparinut unor cercettori germani (Haberland, Hampel i alii) care au i crezut c se gsesc n faa comorii ngropat de un grup demografic de neam germanic aflat n trecere prin Transilvania (gepizi, vizigoi sau ostrogoi). Lsnd la o parte vechile interpretri ale tezaurului de la imleul Silvaniei, ne asociem arheologului Liviu Mrghitan care scrie: Rnd pe rnd, bijuteriile aflate pe dealul Mgura s-au atribuit grupurilor de populaie germanic migrate n aceste locuri, cum au fost vizigoii, ostrogoii i gepizii, fr a se da cuvenita importan i elementului etnic stabil, masa daco-romnilor. Analizele stilistice constat n lotul de obiecte o serie 137

must be previously clarified. 3. History of the interpretations on the treasure of imleul Silvaniei and of the gold necklace with pendants in the shape of miniature tools and weapons. As proved by the researches, the treasure previously buried on the Mgura hill in imleul Silvaniei was not completely taken out on August 23rd, 1797. About one century later (1889) its second part was discovered. That is why the first part which contains also the necklace stays in the collections of the Museum of Art History in Vienna, while the other part is in Budapest. It has been dated between the end of the 4th century and the beginning of the 5th century A.D because 14 medallions with effigies of Roman emperors (among them emperors of the 4th century A.D.) were also found in the treasure. Since this treasure was taken abroad just from the beginning, the Romanian researchers have had no knowledge of it until recently. It has been extensively presented only after the publication of the work TRANSYLVANIAN TREASURES by Radu Florescu and Ion Miclea, dedicated to the most important treasures that have been discovered in Transylvania and stay now in the Kunsthistorisches Museum in Vienna. Therefore, it is explicable why the first interpretations belonged not to Romanian, but to German researchers (Haberland, Hampel and others), who thought they had to do with a treasure that a Germanic population (Gepids, Visigoths or Ostrogoths) buried when they passed through Transylvania. We disregard the old interpretations on the treasure of imleul Silvaniei and join the archaeologist Liviu Mrghitan, who writes: The jewels from the Magura hill have been attributed to groups of Germanic populations that migrated to this region, such as the Visigoths, the Ostrogoths and the Gepids, without considering the stable ethnic element, the mass of the DacianRomanians. Stylistic analyses find some -

de elemente ce nu pot fi trecute uor cu vederea. n primul rnd lanul cu pandantive ce nfieaz elemente miniaturale sugereaz ocupaii specifice unui popor aezat temeinic pe un anumit teritoriu. Agricultura practicat cu plugul, prelucrarea lemnului, mineritul, pescuitul i altele erau ocupai specifice masei daco-romnilor de pe cuprinsul fostei Dacii. Aadar, artizanul care a confecionat acest interesant lan s-a inspirat din mediul gospodresc local, ilustrnd figurativ meseriile principale din cadrul societii autohtone. Pentru originea local a lanului aparintor tezaurului de la imleul Silvaniei noteaz mai departe Liviu Mrghitan pledeaz i stilul romanic n care sunt confecionate cele mai multe din obiectele acestui fond. Se nscriu n cadrul acestui stil cele trei vase ornamentate cu perle de aur aezate n form de triunghi, gen de mpodobire propriu gustului artistic din lumea greco-roman. Tot de tip romanic este i fibula mare cu piatr de onix i ncrustaii de granat rou. Din punct de vedere stilistic rezult c asemenea bijuterii i aveau ca loc de confecionare un atelier din mediul romanic sud-est european, arie teritorial n care se include i spaiul carpato-danubianopontic locuit de daco-romani. Chiar i ipoteza mai veche, care-l desemna ca proprietar al tezaurului pe un ef militar migrator (vizigot, ostrogot sau gepid) ofer mrturia adoptrii de ctre migratori a elementelor de civilizaie superioar a societii daco-romane, nregistrndu-se un moment al asimilrii treptate a noilor venii de ctre masa localnicilor majoritari. Cercetri arheologice relativ recente noteaz n continuare autorul citat au furnizat date interesante, pe al cror temei poate fi emis o ipotez nou n legtur cu tezaurul de care ne ocupm n aceste rnduri. S-a constatat c n locul pe care actualmente se nal oraul imleul Silvaniei fiinase n urm cu dou milenii o important aezare dacic fortificat, identificat cu localitatea din Dacia care a fost nscris de ctre geograful antic Ptolemeu pe harta conceput de el, sub numele 138

aspects of the group of objects that cannot be neglected. First, the pendant chain representing miniature elements [...] suggest specific occupations of a population that was firmly settled in a territory. Earth work with the plough, wood work, mining, fishing and other activities were specific occupations of the Dacian-Romanian in the old territory of Dacia. Consequently, the artisan that made this interesting chain found inspiration in the local work environment and illustrated figuratively the main handicrafts of the indigenous society For the local origin of the imleul Silvaniei chain continues Liviu Mrghitan pleads also the Roman style of the most pieces of this fund. The three ornamental vases with gold pearls arranged in a triangle an ornamental element specific to the artistic taste of the Greek-Roman world belong to this style. The big fibula with onyx stone and inlaid red garnet belong to the Roman style, too. Thus, the stylistic analysis shows that such jewels were made in a workshop of the Roman South-East European environment, which includes the Danube-Carpathian territory inhabited by Dacian-Romans. Even the hypothesis according to which the treasure belonged to a migratory military head (a Visigoth, an Ostrogoth or a Gepid) indicates that the migrators adopted the superior civilisation elements of the DacianRomanian society and the newcomers were gradually assimilated by the mass of local inhabitants that formed the majority. Relatively recent archaeological researches have provided interesting information for a new hypothesis regarding this treasure. It has been revealed that in the territory of the current town of imleul Silvaniei an important Dacian fortification was set two thousand years ago. It was identified as the place called on its map by the ancient geographer Ptolemy as Dokidava or Dakidava. It is possible that in this region of free Dacians (the north-western part of -

de Dokidava sau Dakidava. Nu ar fi exclus ca n acest centru al dacilor liberi (colul nordvestic al Transilvaniei n-a aparinut provinciei romane Dacia) s-i fi avut reedina unul dintre conductorii masei daco-romane, iar tezaurul s fi fost o bogie a comunitii autohtone din acest inut. Aceast nou concluzie la care ajunge arheologul Liviu Mghitan nltur oricare suspiciune asupra utilitii cercetrii matematice a pandantivelor colierului din tezaurul de la imleul Silvaniei i n relaie cu problematica modelrii calendarului dacilor liberi. 4. Semnicaii i simboluri n colierul de la imleul Silvaniei... Dup cum s-a vzut, matematica sanctuarelor dacice indic o legtur real ntre zalmoxism i pitagoreism. Prin modul de structurare a pandantivelor n lanulcolier de la imleul Silvaniei acest obiect se relaioneaz n mod evident cu matematica sanctuarelor. Este deci aici un motiv temeinic s reflectm asupra semnificaiilor obiectelor reprezentate n lan sub form miniatural, avnd n vedere eventualele semnificaii pitagoreice ale unor asemenea piese. Dup cum relateaz Iamblichos (Protrepticul, 21), pe lista prescripiilor acusmatice ale pitagoreicilor se afla i imperativul: S nu treci peste jug!. Ori, dac este adevrat c zalmoxismul a avut elemente doctrinare comune cu pitagoreismul, atunci fr ndoial c alegerea a dou piese de jug drept cheutoare pentru colier nu putea avea alt temei dect s introduc un principiu ferm i clar de delimitare funcional a cheutorii n raport cu celelalte pandantive de pe lan. Aceasta nsemna practic orientarea lecturii semnificaiilor ntr-un anumit sens al lanului, astfel nct piesele de cheutoare nici s nu fie socotite, nici srite, adic s se constituie ca un fel de obstacol ce oblig la revenirea ctre originea numrrii. ntr-adevr, dac lum seama la cele 6 seturi de cte 6 pandantive i la separaiile pe care le dau acestora frunzuliele de vi de vie i facem apoi o comparaie cu organizarea 139

Transylvania was not included in the Roman province of Dacia) a Dacian-Roman leader had his residence and that the treasure was a fortune of the indigenous community. This new conclusion of the archaeologist Liviu Mrghitan eliminates any doubts related to the utility of a mathematical investigation regarding the necklace pendants of the imleul Silvaniei treasure and to the problems concerning the modelling of the free Dacians calendar. 4. Meanings and symbols of the imleul Silvaniei necklace As it has been seen, the mathematics of the Dacian sanctuaries indicates a real connection between Zalmoxism and Pythagoreanism. The position of the pendants in the necklace obviously relates to the mathematics of the sanctuaries. This is a serious reason to reect on the purpose of the necklace miniature elements, taking into account the possible Pythagorean meanings of such pieces. \According to Iamblichos (Protreptic, 21), on the list of the prescriptions of Pythagorass disciples there is also the command: Do not go over the yoke!. If it is true that Zalmoxism and Pythagoreanism had common elements, then the choice of the two yoke pieces used with the function of a clasp had obviously no other purpose than to introduce a firm principle for the functional delimitation of the clasp from the other pendants of the chain. Thus, the reading of the meanings was actually oriented to a certain direction of the chain, so that the clasp pieces should be neither calculated, nor neglected, but they should force the reader to resume the counting. If we consider the 6 sets of 6 pendants each and the separations created by the small vine leaves and compare all this with the organisation of the pillars in the rotunda of -

stlpilor n rotonda de la Pecica, ne dm seama c ajungem la acelai rezultat cu cel din rotond doar dac pornim de la frunzulia de vie de pe una din ramurile ce susin sfera i omuleul n barc i sfrim naintea unei piese de jug. Tot astfel, pentru a obine cele 52 piese necesare modelrii anului calendaristic, suntem obligai s renunm de asemenea la semnificarea celor dou piese de jug. Deci prima condiie de utilizare a colierului ca modelator calendaristic este aceea a respectrii perceptului pitagoreic ce interzice trecerea peste piesele miniaturale reprezentnd elemente de jug. Cel de-al doilea element al interferenei semnificative a lanului cu pandantive de la imleul Silvaniei i gndirea pitagoreic este sfera de topaz. Dup cum relata Aristotel, Unii spun c timpul este micarea ntregului Univers, alii c este nsi sfera... Pe de alt parte, celor ce au susinut aceast concepie li s-a prut c sfera ntregului este timpul, ntruct toate exist n timp i n sfera ntregului. Fcnd referire la aceeai coal filosofic, Simplicius comenta la rndu-i: i mai ziceau c Pmntul este astru, ntruct trebuie socotit i el un instrument de producere a timpulu, fiindc tocmai acesta este cauza care determin zilele i nopile. Face s rsar ziua, fiind luminat regiunea care privete Soarele; iar noaptea se ntinde dup cum apare conul de umbr ce se desprinde n urma sa. Iar unii pitagorei ddeau numele Anti-pmnt Lunii, tot aa cum i se mai spune Pmntului cel eteric. Pandantivul sferic din colierul de la imleul Silvaniei are toate nsuirile pentru a simboliza timpul: susine un ulcior flancat de dou fiare din familia canidelor, iar din ulcior izvorsc parc cele dou lanuri de colier aa cum doi lujeri de timp ar izvor din inima Pmntului (Arheolog Victor Teodorescu). Omul n barc este i el un simbol bine ales pentru problematica timpului. Spre deosebire de sfer ns, care ar simboliza mai degrab geneza timpului, omul n barc ar indica trecerea, cltoria timpului. Concluzionnd c omuleul n barc 140

Pecica, we find out that the rezult is identical only if we start from the particular vine leaf which is on one of the branches that support the ball and the little man in a boat and if we stop before one yoke piece. In order to get the 52 pieces that are necessary for the modelling of the calendar year, we are forced to neglect the two yoke pieces. Thus, the first condition to use the necklace as a calendar modeller is to obey the Pythagorean rule that forbids going over the miniature yoke pieces. The second element of interference between the pendant necklace of imleul Silvaniei and the Pythagorean thought is the topaz sphere. According to Aristotle, Some people say that time means the moving of the whole universe, other people say that it is the sphere itself ... On the other hand, those who supported this conception believed that the sphere of the whole is the time, since everything exists in time and in the sphere of the whole. With reference to the same philosophy school, Simplicius noticed: They also said the Earth is a celestial body, so it must also be seen as a time-producing instrument: this is the very cause that produces days and nights. It makes the day rise when the region oriented to the sun is lighted, while the night stretches as the shade cone appears. Some Pythagoreans called the Moon, Anti-earth, similarly to the name ethereal for the Earth. The spherical pendant of the imleul Silvanei necklace has all the necessary characteristics to symbolise the idea of time: it supports a jug anked by two beasts of the canid family; the two necklace chains spring out of the jug like two time branches that spring out from the heart of the Earth (Victor Teodorescu). The man in the boat is also a symbol that applies to the time theme. Unlike the sphere, a symbol of the time genesis, the man in the boat indicates the passing, the time journey. In conclusion, through the interpretation -

simbolizeaz timpul, aducem nc un element de sprijin n favoarea ipotezei c lanul-colier de la imleul Silvaniei a servit ca modalitate practic de memorare a calendarului getodacilor. O a treia categorie de piese care au ndeplinit n mod evident o anumit funcie simbolic cu semnificaii importante ntr-un colier-calendar o reprezint frunzuliele de vi de vie. Aa cum am mai artat, dispunerea frunzulielor n colier este fcut de aa manier nct, pentru situaia considerrii pandantivelor cuprinse ntre ele ca semnificnd seriile de cte 60 lunaii specifice calendarului lunar indo-european, acestea ar urma s capete semnificaia pe care o aveau stlpii fasonai rectangular n rotonda de la Pecica, adic s indice srbtoarea dacic a alegerii i trimiterii solilor la Zalmoxe. Faptul c via de vie ar simboliza aici timpul (ntregul colier ar putea fi asemnat cu doi lujeri de vie ce i trag seva din ulciorul pandantivului central) nu poate fi cu totul ntmpltor, aa nct alegerea frunzelor ca simbol al celor mai importante srbtori ar fi justificat cu att mai mult cu ct dacii erau vestii ca mari butori de vin (Deceneu a trebuit s-i conving s-i taie o parte din vii, pentru a se lsa de butur, devenind mai api pentru a ine piept invaziei triburilor celtice). Deci, pentru c vinul era un nsoitor permanent al srbtorilor, frunza de vi de vie putea fi adoptat drept simbol al acestui tip de evenimente modelate ntr-un astfel de colier. ntre pandelocurile figurative ale colierului de la imleul Silvaniei sunt cteva care ar putea indica i evenimente calendaristice cu un clar caracter laic, dac ntre componentele lanului i calendar stabilim o coresponden direct n sptmni (ca i anul dacic, colierul are 52 elemente distincte, putnd fi stabilit corespondena cte unui pandeloc cu cte o sptmn dacic). Fierul i cuitul de plug, pe de o parte i secera i cosorul pe de alt parte, ar indica astfel dou din cele mai importante perioade ale anului agricol: epoca derulrii arturilor 141

according to which the man in the boat symbolises time we bring one more argument for the hypothesis that the necklace of imleul Silvaniei was used as a practical method of memorizing the Getic-Dacian calendar. The third category of pieces that had an obvious symbolic function with important meanings in a calendar-necklace are the small vine leaves. As we have already shown, the arrangement of the small leaves leads to the idea that, if we consider the pendants between them as representing the 60-lunation series of the Indo-European lunar calendar, they have to get the same meaning as the rectangularlycut pillars of the rotunda in Pecica, i.e. to indicate the Dacian feast of choosing and sending the messengers to Zalmoxis. It cannot be an accident that the vine symbolises here the idea of time (the whole necklace could be compared with two vine stems that draw their sap from the central jug of the pendant). The use of these leaves as a symbol of the most important feasts could be even better explained if we take into account that the Dacians used to drink much wine (Deceneu had to convince them to cut a part of their vineyards, so that they could give up drinking and be able to withstand the invasions of the Celtic Boii). Thus, since the wine was always accompanying the feasts, it was possible that the vine leaf was adopted as a symbol for this kind of events, represented on such a necklace. Several of the necklace figurative hangers of might indicate calendar events with a clear laic character, if we set a direct correspondence in weeks between the chain components and the calendar (like the Dacian year, the necklace has 52 distinct elements and therefore each hanger might represent one Dacian week). The iron and the plough blade, on the one hand, together with the sickle and the billhook, on the other hand, may indicate two of the most important periods of the agrarian year the time of -

de toamn i epoca ncheierii seceriului i cositului fnului, adic sfritul verii. Din cele spuse mai sus rezult c n lanul-colier ar exista i o logic a lecturii: anotimpul verii era semnificat ncepnd cu prima pies dup cheutoare pe acel sfert de lan unde lipsete o frunzuli, ncheindu-se cu secera i cosorul. Toamna ncepe ns cu perechea fier de plug-cuit de plug i continu traseul pe sfertul al doilea de lan ce conine cheutoarea, oprindu-se n faa piesei de jug ce ndeplinete aceast funcie de cheutoare. Respectnd strict acelai traseu i pentru celelalte sferturi de lan, determinm derularea anotimpului de iarn ncepnd cu sfera de topaz, continund cu perechea scut-dalt i terminnd cu frunzulia de vi de vie, pentru ca anotimpului de primvar s-i rezervm ultimul sfert de lan ce urmeaz a fi parcurs n continuare, adic pornind de la legtura superioar, i finaliznd cu omul n barc. Procednd astfel descoperim noi simboluri calendaristice n colier: punctul de ncruciare a sferturilor de lan apare ca moment de identificare a echinociilor (aici se sfresc anotimpurile de var i iarn i ncep cele de toamn i primvar) iar punctul de fixare a pandantivelor centrale se propune ca moment de identificare a solstiiilor (aici se sfrete primvara, respectiv ncepe iarna). Mai mult nc, sfera de topaz se anun a simboliza prima sptmn de iarn iat deci sfera ca generatoare de timp, adic nceput de an calendaristic , iar omuleul n barc se anun a simboliza sptmna cu cele mai lungi zile ale anului iat deci un simbol al unei perioade clare de cltorie a timpului. Drept urmare, colierul de aur din tezaurul de la imleul Silvaniei ne ngduie s stabilim i momentul anului nou al geto-dacilor. Este suficient s observm c sfera de topaz care este simbolul genezei timpului corespunde solstiiului de iarn, c echinociile erau consemnate n lan ca simple momente de trecere de la un anotimp la altul i c n raport cu acestea se bucura de mai mare importan momentul solstiiului de var; urmeaz imediat c anul nou a fost stabilizat de prima reform calendaristic 142

autumn ploughing and the time of reaping and mowing at the end of summer. This means that the necklace has also a logic of reading: the summer season is represented starting from the first piece after the clasp, on that chain quarter where a small leaf is missing, until the sickle and the billhook. The autumn season starts with the pair plough and plough blade and continues the route on the second chain quarter where the clasp is, then it stops before the clasp yoke piece. Following this same strict route for the other chain quarters we may find the winter season starting from the topaz sphere, continuing with the pair shield-chisel and ending up with the small vine leaf. The spring season has the last chain quarter, starting from the upper link and finishing with the man in the boat. We may discover new calendar symbols in the necklace: the crossing point of the chain quarters appears as the identification of the equinoxes (here the summer and winter seasons come to the end while the autumn and spring seasons begin); the fixing point of the central pendants is set as identification of the solstices (here is the end of spring and the beginning of winter). Moreover, the topaz sphere seems to symbolise the first winter week here we find the meaning of the time-generating sphere, i.e. the beginning of the calendar year and the man in the boat seems to symbolise the week with the longest days of the year that is a symbol of a definite journey time. It means that the gold necklace of imleul Silvaniei allows us also to set the Dacian New Year. It is enough to notice that the topaz sphere the symbol of time genesis corresponds to the winter solstice, that the equinoxes were recorded in the chain as simple transitional moments between seasons and that the best attention was paid to the summer solstice; it means that the New Year was set towards the winter solstice through the first Zalmoxist calendar reform. -

zalmoxist n apropierea solstiiului de iarn 5. Dionisie cel Mic un urma al preoilor-astronomi geto-daci. Fr ndoial c abundena datelor privitoare la calcule astronomice destul de precise identificate n structurile sanctuarelor geto-dacilor reliefeaz una dintre trsturile specifice ale preoimii dacice nalta specializare n cunoaterea astronomic. Precizia la care se ajunsese n Dacia n privina determinrii fazelor lunare, a eclipselor de Lun i Soare i a duratei ciclurilor temporale i astronomice de importan calendaristic, implementarea unor modaliti mnemotehnice de nalt rafinament pentru uurarea calculelor au permis preoimii daco-geilor realizri dintre cele mai bune i n condiiile n care stpnirea roman a fcut imposibil utilizarea de sanctuare ca modelatori matematici. Mai mult nc, n momentul n care cretinismul ptrunde n Dacia fie c ar fi vorba de inuturile stpnite de romani, fie c ar fi vorba de inuturile dacilor liberi preoii daco-geilor par a se fi aplecat cu luare aminte la perceptele acestuia, nlesnind prin activitatea lor spiritual cretinarea ntregului neam. n acest context, n care foti preoi daci ai cultului zalmoxist se apropie i chiar ader la cretinism, este de ateptat ca n rndul preoimii cretine din Dacia s fi aprut un element ce-i deosebea de ceilali preoi cretini din lumea roman profunda specializare n micarea astrelor. Iar aceast particularitate a lor a i contribuit la nscrierea numelui unui reprezentant al preoimii dacoromane n rndul marilor realizatori de opere calendaristice din istoria cretinismului i a ntregii umaniti. Este cunoscut faptul c, n calitatea sa de religie revoluionar aprut n Imperiul roman, cretinismul i-a legat nceputurile de un eveniment corelat cu calendarul lunar al evreilor nvierea Mntuitorului Iisus Hristos, eveniment care a avut loc n ziua de Pate dar a fost obligat s-i fixeze 143 5. Dionysus the Small a descendant of the Getic-Dacian astronomer-priests. It is obvious that the numerous data regarding the pretty accurate astronomical calculations identified in the structures of the Getic-Dacian sanctuaries emphasize one of the characteristics of the Dacian clergy: their high specialisation in astronomical knowledge. The high precision that was reached in Dacia in respect of the determination of moon phases, moon and sun eclipses and duration of time and astronomical cycles with calendrical purpose, as well as the implementation of refined mnemotechnic solutions for the facilitation of the calculations allowed the Dacian clergy best realisations, even when the Roman domination made the use of the sanctuaries as astronomical modellers impossible. Moreover, it seems that, when the Christianity penetrated Dacia in the regions dominated by Romans or in the regions of the free Dacians the Getic-Dacian priests studied attentively its precepts and through their spiritual activity they facilitated the Christianization of the whole people. Under these circumstances, when the Dacian priests of the Zalmoxian cult approached and even joined the Cristianity, it must be expected that they were characterized by something that could make them different from the other Christian priests of the Roman world: the high specialisation in the movements of the celestial bodies. It is this particular feature that contributed to the fact that a representative of the Dacian-Romanian clergy was among the great creators of calendrical works in the Christianity and in the entire humanity history. It is well known that, as a revolutionary religion with the origin in the Roman Empire, Christianity marked its beginning by an event (the Resurrection of Jesus, that took place on Easter day) which was correlated to the Jewish lunar calendar, but was forced to fix its rituals according to the scheme of -

ritualurile pe schema unui calendar solar calendarul iulian. n consecin, preoii erau nevoii a recurge la unele calcule sofisticate i nu ntotdeauna foarte clare pentru a stabili o convenabil aproximare a datei Srbtorii nvierii, astfel nct ea s corespund att cu fazele Lunii, ct i cu distana fa de echinociul de primvar sau cu anotimpul de primvar. Pe de alt parte, dei trecuser cteva secole de la apariia cretinismului, tradiia mai pstra obiceiul de a socoti timpul n raport de practicile romane sau evreieti. La rezolvarea acestei probleme a contribuit un erudit monah de prin prile Daciei Dionisie cel Mic. Nscut pe meleagurile Scythiei Minor Dobrogea de astzi , Dionisie cel Mic a cptat de tnr o educaie duhovniceasc i literar de nalt nivel la una din mnstirile dobrogene la care probabil c fusese educat i vrednicul su nainta, Ioan Cassian. Nu se tie n ce context, ctre sfritul secolului V, el ajunge n Orient, de unde s-a ndreptat spre Constantinopol i, mai apoi, la cererea papei Ghelasie, care avea nevoie de un bun cunosctor al limbilor greac i latin, ajunge la Roma. Acest ultim eveniment se produce probabil pe la sfritul anului 496, cnd Dionisie cel Mic se afl la mnstirea Sfnta Anastasia, de la poalele Palatinului. La Roma, eruditul monah l cunoate pe Cassiodor, cruia i trezete ntreaga admiraie datorit vastelor sale cunotine teologice i tiinifice, dar i prin alesele virtui morale nsuite cu siguran la nalta coal etico-religioas din patrie. C aa vor fi stat lucrurile decurge i dintr-o scrisoare pe care Dionisie o adreseaz frailor Ioan i Leoniu, scrisoare unde autorul d glas simmintelor sale fa de locul natal i fa de datinile strmoeti sau rnduielile printeti pe care continua s le poarte n suflet i s le pstreze ca percepte fundamentale de via. Dei opera sa teologic este impresionant, ceea ce reine atenia pentru lucrarea noastr este faptul c Dionisie cel Mic nu a rezistat s-i valorifice experiena astronomic dobndit n mnstirile 144

the solar Julian calendar. Consequently, the priests had to make some sophisticated and not always clear calculations to establish a convenient approximation of the date of the Resurrection feast, so that it should correspond both to the moon phases and to the distance to the spring equinox or to the spring season.On the other hand, although a few centuries had passed since the beginning of Christianity, the tradition of counting the time according to the Roman or Jewish practices was still in use. A wise monk who lived in Dacia, Dionysus the Small, contributed to the solution of this problem. Born in the region of Scythia Minor nowadays called Dobrudja Dionysus the Small enjoyed at an early age a clerical and literary high education in one of the Dobrudja monasteries (), where probably his gifted predecessor, Ioan Cassian, was also educated. It is unknown in which circumstances he reached the Orient at the end of the 5th century, then () went to Constantinople and later reached Rome, on request of the Pope Gelasius, who needed a person proficient in Greek and Latin. This latter event occurred probably at the end of the year 496, when Dionysus the Small stayed at the Saint Anastasia monastery, at the foot of the Palatine Hill. In Rome he met Cassiodorus, who admired him for his vast theological and scientific knowledge, but also for his high moral conduct, cultivated indeed at the high ethical-religious school of Zalmoxist orientation in his native land. His distinction appears in a letter sent to the brothers Ioan and Leoniu, where he expressed his feelings for the native place and for the old customs and the family traditions, which he was always bearing in his soul as fundamental life precepts. Although his theological work is impressive, our attention is drawn by another aspect, which is more important in this context: he could not help using his astronomy experience accumulated -

daco-romane din Dobrogea, elabornd nite tabele speciale cu ajutorul crora determinarea datelor anuale la care trebuia srbtorit nvierea Domnului devenea deosebit de lesnicioas. n plus, folosinduse de unele argumentaii pe care astzi nu le mai cunoatem, el calculeaz anul Naterii Mntuitorului, dup care propune ca socotirea anilor s nu mai nceap de la Diocleian, ci s fie numrai de la acest important eveniment determinat de el, eveniment care era nceputul speranei i cauza reparrii noastre prin patima Sa, care se cuvine s strluceasc i mai tare. Propunerea erei celei noi a fost adoptat n Italia nc din anul 525, dup aceea ea fiind adoptat mai nti n Frana un secol mai trziu n Anglia (cam prin sec. VII-IX) i apoi treptat n ntreaga lume. S-ar putea spune deci c prin spiritul gndirii dacice n materie de cronologie i prin opera cronologic a lui Dionisie cel Mic, omenirea a dobndit un sistem unitar de msurare a timpului, Dionisie fiind autorul de drept al cronologiei cunoscut sub denumirea de era noastr. Merit s relevm scrie cu entuziasm printele I.D. Coman c deosebita tiin a lui Dionisie, care a ntocmit un nou ciclu pascal n locul acelora ale lui Teofil i Chiril ai Alexandriei, lucrnd cu pasiune i competen, reamintete de cunotinele astronomice pe care reforma lui Deceneu, cu circa 600 de ani n urm, le punea la dispoziia daco-geilor lui Burebista pe tot ntinsul primului stat centralizat dac, inclusiv n Scythia Minor, nvndu-i s contemple cele 12 semne ale zodiacului, mersul planetelor, creterea i descreterea Lunii, msura cu care discul solar depete suprafaa pmntului, cursa celor 346 stele cunoscute de ei n jurul polului ceresc i ntreaga astronomie (aluzie pe care printele prof. dr. I.D. Coman o face la textul istoricului latin de neam gotic Iordanes, i el nscut pe pmntul Daciei). De la Deceneu la Dionisie noteaz n continuare printele I.D. Coman s-a transmis cu fidelitate aceast dragoste 145

in the Dacian-Romanian monasteries in Dobrudja; consequently, he elaborated some special tables which made very easy the determination of the annual dates for the celebration of Jesus Resurrection. Moreover, on the basis of certain arguments that remained unknown he calculated the year of the birth of Jesus and stated that the years count should not start from Diocletian any more, but from this event which he could determine and which he considered to be the beginning of hope and the cause of our reparation through His suffering, that ought to shine brighter. The proposal about the new era was adopted in Italy as early as the year 525, then in France, one century later in England and gradually all over the world. In conclusion, it can be asserted that through the spirit of the Dacian thought in respect of chronology, as well as through the chronology work of Dionysus the Small, the mankind acquired an unitary time measuring system. Dionysus is actually the legitimate author of the chronology known as Anno Domini. It is worth mentioning enthusiastically writes the priest I.D. Coman that the special knowledge of Dionysus, who made out with passion and competence a new Paschal cycle instead of those of Teofil and Chirril of Alexandria, reminds of the astronomy knowledge that Deceneuss reform had offered 600 years before to the Burebistas Getae-Dacians all over the first centralized Dacian state, including Scythia Minor. This reform taught the GetaeDacians to contemplate the 12 zodiac signs, movements of the planets, moon rise and decrease, the extent to each the solar disk exceeded the earth surface, the route of the 346 stars round the celestial pole and the whole astronomy (here the priest I.D. Coman refers to the text of the Latin historian Iordanes, who had a gothic origin and was also born in Dacia). This passion for the study of stars was faithfully transmitted -

pentru astre i pentru studiul lor, care mbrca de altfel un profund interes practic n mijlocul unui popor de agricultori i de pstori. Este aceasta din urm o observaie de mare finee, cu care suntem ntru totul de acord i pe care ne-am strduit de attea ori s o facem neleas i pentru acei cercettori care mai cred nc faptul c getodacii nu ar fi avut cunotine astronomice i calendaristice care s fac credibil mcar o timid ncercare de a identifica la acest popor un sistem calendaristic ct de ct acceptabil. 6. Calendarul modelat n sanctuare i problematica etno-genezei geto-dacilor. Prin faptul c n Dacia calendarul conserva toate elementele fundamentale ale calendarului indo-european am putut trage concluzia c neamul geto-dacic i avea o clar origine indo-european i c n marea familie a indo-europenilor acesta a intrat n istorie ca unul dintre cei ce au conservat cel mai bine tradiiile culturale arhaice faptul explicndu-se prin relativa stabilitate pe care indo-europenii sosii n spaiul carpato-danubiano-pontic cam pe la mijlocul mileniului III .Hr., o afl timp de mai bine de dou milenii aici graie fortificrii naturale i bogiei floristice i faunistice a inutului. n acest context este firesc s ne punem problema intervalului temporal n care din marea familie indo-european, sedentarizat n arealul amintit, s-a produs fenomenul definitivrii deosebirilor culturale care aveau s conduc la geneza neamului getodacilor ca neam distinct n marea familie a triburilor tracice. Drept criteriu pentru o asemenea tentativ, calendarul ne-ar oferi acel eveniment excepional al primei reforme calendaristice la geto-daci, respectiv reforma identificat a fi avut loc pe la sfritul veacului VIII .Hr. cnd Zalmoxe ar fi prevestit o eclips de Soare i ar fi introdus n inutul dacic o nou religie. Evident, dac definitivarea procesului de transformare a calendarului n calendar solar bine structurat are loc la sfritul secolului al VIII-lea, aa cum rezult ntre altele 146

from Deceneu to Dionysus. Amid a people of ploughmen and shepherds it had the form of a practical interest. These are fine observations, which we share and which we tried so many times to explain also to those researchers who still believe that the Getae-Dacians had no astronomy knowledge that could authorize the attempt to identify an acceptable calendrical system.

6. The calendar modelled by sanctuaries and the problem of the GetaeDacians ethnogenesis. The fact that the Dacian calendar preserved all fundamental elements of the Indo-European calendar brings to the conclusion that the Getic-Dacian people had a definite Indo-European origin and within the big Indo-European family they are remembered as having the best preserved old cultural traditions this comes from the relative stability for more than two millennia that the Indo-European, who arrived in the Danube-Carpathian region around the middle of the 3rd millenium B.C., found here, a stabilty due to the natural fortification and the oristic and faunistic richness of this territory. In this context a problem that arises is to identify the time interval of the cultural differentiation of this sedentary IndoEuropean population, which led to the genesis of the Getae-Dacians as a distinct people in the big family of the Thracian tribes. A criterion of such an attempt could come from that exceptional event of the first Getic-Dacian calendar reform, identified as having occurred at the end of the 8th century B.C., when Zalmoxis predicted a sun eclipse and introduced a new religion in the Dacian country. If the completion of transforming the calendar into a good structured solar calendar took place at the end of the 5th century, as it results among other things -

din interpretarea rotondei mici de la Sarmizegetusa Regia, atunci trebuie s considerm c, de fapt, evenimentul calendaristic respectiv ncheia un lung proces cultural n care agricultura devenea pe deplin dominant n viaa material a oamenilor, iar din aceast cauz se ncheiase procesul de solarizare a religiei. Reforma calendaristic aprea deci nu ca o necesitate impus de cultivatorul de pmnt, ci ca una impus de credinciosul cultivator, ale crui srbtori laice i religioase trebuiau ncadrate ntr-un calendar care s permit acordul ntre srbtori i lucrrile agricole, pe marginea crora fuseser generate. Ea venea deci ca un rspuns la mutaiile spirituale intervenite n viaa societii i tocmai de aceea nu poate fi privit ca o reform proiectat adhoc, ci ca rezultat al unui proces nceput cu multe secole n urm, adic nc de pe vremea n care sedentarizarea triburilor indo-europene de pstori-cultivatori a impulsionat creterea rolului produciei agricole n viaa oamenilor. Firete deci, pentru ca o asemenea ncheiere de proces s poat avea loc, societatea carpato-danubiano-pontic trebuia s cunoasc transformri culturale absolut remarcabile n precedentele 3-4 secole. Ori, dac ar fi fost aa, asemenea transformri nu puteau rmne n afara constatrilor arheologice i ar fi atras atenia cercettorilor. Ce spune arheologia n aceast privina? Au fost evideniate mutaii considerabile n cultura material i spiritual a populaiei carpato-danubiene n perioada de la sfritul mileniului al doilea i nceputul ultimului mileniu de dinaintea erei noastre? Iat ce scrie n acest sens istoricul Alexandru Vulpe: Etapa mijlocie a Hallstattului carpatodunrean este caracterizat prin rspndirea i dezvoltarea n cea mai mare parte a teritoriului rii noastre, n secolele VIII-VII .Hr., a culturii Basarabi. Ne aflm n faa uneia dintre complexele sinteze ale culturii materiale, fenomen ce oglindete cu siguran realiti de ordin etno-istoric i ndeamn la interpretarea unor fenomene culturale ntr-un context istoric mai bine conturat. 147

from the interpretation of the small rotunda of Sarmizegetusa Regia, then it becomes obvious that the respective calendrical event was the end of a long cultural process where agriculture became dominant in peoples material life and determined a solarization of the religion. Thus, the calendrical reform was imposed not by the earth cultivators, but by the religious earth cultivators, whose laic and religious feasts had to be enclosed in a calendar that should allow the correlation between the feasts and the agrarian works. It was a reaction to the spiritual mutations of the society and therefore cannot be regarded as an ad-hoc reform, but as the result of a process that had begun centuries before, when the sedentarisation of the Indo-European tribes of shepherds and ploughmen stimulated an increasing role of the agricultural production in peoples life. Indeed, for the completion of such a process the Danube-Carpathian-Pontic society had to have already undergone remarkable cultural transformations during the previous three or four centuries. Such transformations could not have been neglected by the archaeological findings and should have drawn researchers attention. What does archaeology say in this respect? Have considerable mutations been revealed in the material and spiritual culture of the Danube-Carpathian population at the end of the second millennium and the beginning of the last millennium B.C.? Here is what the historian Alexandru Vulpe writes on this topic: The middle period of the DanubeCarpathian Hallstatt is characterized by the spreading and the development of the Basarabi culture in most of our countrys territory. This is a complex synthesis of the material culture that reects ethno-historical aspects and allows the interpretation of some cultural phenomena in a better delimited historical context. -

Aadar, dup mrturia arheologiei, sfritul secolului VIII - nceputul secolului VII .Hr., cnd ar fi avut loc prima i cea mai important reform calendaristic i religioas la geto-daci, coincide cu sfritul unei perioade de cteva secole de ampl sintez cultural sesizat arheologic pe teritoriul Romniei. Cultura Basarabi nu se nfieaz deci ca rezultatul unor factori exteriori, ci ca o cretere calitativ a fondului autohton din ntreaga epoc a bronzului de aici n special culturile Tei, Grla Mare i Wietenberg. Aa cum observ i istoricul Alexandru Vulpe, Fa de grupurile culturale ale epocii bronzului; nc bine individualizate pe zone relativ restrnse, tabloul sincretic pe care ni-l ofer ns cultura Basarabi n ntinsa ei arie de dezvoltare, constituie n mare msur oglinda unei uniti etnice i spirituale a triburilor locuind n aria respectiv. Difuzarea accelerat a elementelor de cultur material de la o comunitate la alta implic contacte din ce n ce mai strnse ntre membrii acestor comuniti i, respectiv, o circulaie mult mai intens n cuprinsul ntregii arii carpatodunrene, fenomen care explic, n parte, sincretismul cultural i care putea favoriza impunerea unei limbi unice, ca lingua franca, pentru toate aceste comuniti. De fapt, prin aceea c n final calendarul dacilor avea s se nfieze ca o consecin fireasc a evoluiei calendarului indo-european de factur lunar spre un calendar prin excelen solar se poate trage concluzia c factorul unificator al culturilor materiale i spirituale din spaiul danubianopontic l-au constituit indo-europenii, adic acea populaie care, n ciuda caracterului semi-nomad al habitatului su anterior, se nfia ca o populaie unitar cultural, dispunnd de o organizare social extrem de bine realizat pentru a putea stabili legturi rapide ntre comunitile de acelai neam ce s-au sedentarizat de o parte i de alta a arcului carpatic i de-a lungul Dunrii inferioare. Intervalul de peste un mileniu de via 148

Thus, according to the archaeological evidences, the end of the 8th century and the beginning of the 7th century B.C., when also the first and the most important GeticDacian calendrical and religious reform took place, coincides with the end of a period of several centuries of ample cultural synthesis on the Romanian territory. The Basarabi culture does not appear as a result of exterior factors, but as a qualitative evolution of the indigenous fund during the whole Bronze Age, especially of the cultures Tei, Grla Mare and Wietenberg. As the historian Alexandru Vulpe notices, in comparison with the cultural groups of the Bronze Age, which are still strongly individualised on relatively small areas, the syncretic picture of the Basarabi culture in its large development area represents to a great extent the reection of the ethnical and spiritual unity of the tribes of that region. The rapid dissemination of the material culture elements from one culture to another involves increasingly close contacts among these communities members and at the same time a more intensive circulation all over the Danube-Carpathian territory. This phenomenon partially explains the cultural syncretism and could facilitate a common language (like lingua franca) for all these communities. The fact that finally the Dacians calendar was a natural evolution of the IndoEuropean lunar calendar to an exclusively solar calendar leads to the conclusion that the unifying factor of the material and spiritual cultures in the Danube-Pontic region was represented by the Indo-Europeans, i.e. that population which, despite the semi-nomad character of its previous habitat, appeared as a culturally unitary population with a well constituted social organisation that allowed rapid connections among kindred sedentarised communities on the two Carpathian sides and along the low Danube. The interval of more than a millennium of sedentary life in this area, as well as the unifying role of the language of the sedentarised Indo-Europeans -

sedentar n acest areal, ca i rol unificator pe care l-a putut juca limba indo-europenilor sedentarizai peste indigenii agricultori, a condus tocmai la statuarea limbii i culturii indo-europene ca lingua franca i chiar ca spiritualitate franc pentru aceti indigeni. Ar fi motivul pentru care, treptat, autohtonii pre-indo-europeni au fost asimilai, astfel nct cultura i chiar limba daco-geilor aveau s capete un caracter predominant indo-european. Ceea ce nu presupune ns c aceast limb nou constituit va fi rmas identic celei vorbite, bunoar, de ramura demografic de origine indo-european care avea s ajung n Italia i s formeze poporul roman. Dar nici nu presupune c se va fi ajuns, cam ntr-un mileniu i jumtatedou, ca limbile geto-dacic i latin s se deosebeasc att de mult nct s nu mai poat fi recunoscute ca dou limbi nrudite. De fapt n legtur cu apropiata rudenie ntre gei i romani vorbete i calendarul, daco-geii i romanii fiind populaiile care par a fi conservat cel mai bine calendarul indo-european pn pe la sfritul mileniului al II-lea .Hr. De altfel, acelai calendar ni-i nfieaz pe paleo-romani ca venind n Italia din Europa, unde petrecuser deja mai mult de un mileniu de via pstoresc-agrar de tip sedentar. Deci nici nu ar trebui s ne mai mire dac mai auzim din cnd n cnd cte un cercettor care exprim ipoteza c limbile geto-dacic i latin au fost strns nrudite i c de aici ar proveni puternica impresie de latinitate a limbii romne.

for the indigenous ploughmen gave the IndoEuropean language and culture the statute of a lingua franca and even of a franca spirituality for the indigenous population. This could be the reason why the preIndo-European indigenous people were gradually assimilated, so that the culture and even the language of the Getae-Dacians recieved a predominantly Indo-European character. This does not mean that the new created language had to stay identical, for example, with the language spoken by the demographic branch of Indo-European origin that reached Italy and formed the Roman people. On the other hand, it does not either mean that in cca. one and a half millennium the Getic-Dacian and the Latin languages become so different as not to be possibly identified as two cognate languages. In fact, the close connection between Getae and Romans is also attested by the calendar: the Getae-Dacians and the Romans seem to be the populations that best preserved the Indo-European calendar till the end of the 2nd millennium B.C. The same calendar presents the Paleo-Romans as coming in Italy from Europe, where they had already spent more than a millennium of sedentary life as ploughmen and shepherds. Consequently, we must not be surprised when some researchers express the hypothesis that the Getae-Dacian and the Latin languages were closely related to each other and that this is the source of the strong latinity of the Romanian language.

149

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romn, Bucureti, 1987. - Mommsen, Theodor, ISTORIA ROMAN, I, Bucureti, 1987 - Herodot, ISTORII, IV, 94, n Izvoare pentru Istoria Romniei Bucureti, 1964 - Pierre Leveque, AVENTURA GREAC, I, Bucureti, 1987 - Flaceliere, Robert, VIAA DE TOATE ZILELE N GRECIA LUI PERICLE, Bucureti, 1976. - Atkinson, R.J.C., STONEHENGE, Pelican, Londra, 1960; - Wood, J.E., SUN, MOON AND STANDING STONE, Oxford University Press, 1978. - Perker, R.A., CALENDARS OF EGYPT, Chicago, 1950; - Daniel, Constantin, CULTURA SPIRITUAL A EGIPTULUI ANTIC, Bucureti, 1985 - Stnil, George, SISTEME CALENDARISTICE, Bucureti, 1980 - Coman, I.D., SCRIITORI BISERICETI N EPOCA STRROMN, Bucureti, 1979. - Laertius, Diogene, VIEILE I DOCTRINELE FILOSOFILOR, I,1, VIII, 1, Bucureti, 1963. - Strabon, Geografia, n Izvoare pentru istoria Romniei, vol. I, Bucureti, 1964 - Aristotel, METAPHISICA, I, n Filosofia greac pn la Platon, sub redacia Adelinei Platkowski i Ion Banu, Editura tiinific i Enciclopedic, Bucureti, 1979 - DICIONAR DE MATEMATICI GENERALE, Editura Enciclopedic Romn, Bucureti, 1974 - Florin Stnescu, comunicare la sesiunea de comunicri i referate Cercetarea interdisciplinar a Istoriei i arheologiei organizat de Societatea de tiine Matematice i Asociaia Oamenilor de tiin din Romnia, Vlenii de Munte, 30-31 oct 1988. - Ion Banu, STUDIU ISTORIC la culegerea de texte FILOSOFIA GREAC PN LA PLATON, Editura tiinific si Enciclopedic, Bucureti, 1979,1,1, p. 151

LXXXII. - Gen. lct. ing. V. Dragomir i col. dr. ing. Marian Rotaru, MRTURII GEODEZICE, Editura Militar, 1986 - H. Daicoviciu, DACIA DE LA BUREBISTA LA CUCERIREA ROMAN Editura Dacia, Cluj, 1972 - Florescu, Radu si colab. TEZAURE TRANSILVANE, Bucureti, 1974 - Mrghitan, Liviu, ZECE TEZAURE CARPATINE, Bucureti, 1979 - Aristotel, FIZICA, IV, nFilosofia greac pn la Platon, I, 2, II - Simplicius, DE CAELO, 511,26, n Filosofia greac pn la Platon, I, 2, 70 - Sanie, Silviu, PLASTICA I UNELE ASPECTE ALE CULTELOR SI CREDINELOR GETO-DACILOR, n Studii dacice, sub redacia lui H. Daicoviciu, Cluj-Napoca, 1981 - Flavius, Iosephus, ANTIQUITATES IUDAICAE, XVIII, 1,5. Fr a intra n controverse de ordin lingvistic privind traducerea termenului de pleistoi, ne exprimm prerea c Flavius I. nu se putea referi dect la preoii geto-daci i nu la o alt categorie social civil. Susinem aceasta pe baza principiului c o comparaie relevant nu se poate face dect ntre clase aparinnd aceluiai gen sau aceleiai specii logice, nct preoii (clugrii) esenieni nu puteau fi raportai dect la preoii daci i nu la nobilime sau la o alt categorie social. - Coman, Ioan, D. op.cit, p. 268-280 - Gimbutas, Marija, CIVILIZAIE SI CULTUR, Bucureti, 1989 - Drmb, Ovidiu, ISTORIA CIVILIZAIEI SI CULTURII, Bucureti, 1985, - Vulpe, Alexandru, ISTORIA I CIVILIZAIA DACIEI N SECOLELE IX-IV .Hr., n Dacia nainte de Dromichete, Bucureti, 1988 Alte lucrri de interes documentar (prezentarea se face n ordinea alfabetic a numelor autorilor) - Adam, Jean-Pierre, ARHEOLOGIA NTRE ADEVR I IMPOSTUR, Bucu-

reti, 1979. Bejgu, Constantin, ELEMENTE DE CUNOATERE TIINIFIC LA GETODACI, n Anuarul Muzeului de Istorie i Arheologie Prahova, Ploieti, 1984Bejgu, Constantin, SISTEMUL CALENDARISTIC AL GETO-DACILOR EXPRESIE A SPECIFICITII DE VIA MATERIAL I SPIRITUAL A ACESTUI POPOR, n Anuarul Muzeului de Istorie i Arheologie Prahova, Ploieti, 1986 Bejgu, Constantin, CALENDARUL GETO-DACILOR COMPONENT A CULTURII DE SORGINTE INDO-EUROPEAN, I i II, n Anuarul Muzeului de Istorie i Arheologie Prahova, I (9), serie nou, Ploieti, 1991 Bigourdan, G. LASTRONOMIE, VOLUTION DES IDES ET DES MTHODES, Paris, 1917. Berciu, Dumitru, ZORILE ISTORIEI N CARPAI I LA DUNRE, 1966. Cariona, Pompiliu, GENEZA SACRULUI, Bucureti, 1967. Coman, Mihai, IZVOARE MITICE, Bucureti, 1980. Coma, Eugen, PROBLEME PRIVIND CERCETAREA NEO-ENEOLITICULUI PE TERITORIUL ROMNIEI, n Studii i cercetri de istorie veche i arheologie, 29, 1978, 1. Corvin, Ioan, Sngeorzan, et co., GHIDUL COSMOSULUI, 2 vol., Bucureti, 1980. Couderc, P., LE CALENDRIER, Paris, 1948. Crisan, I.H., ZIRIDAVA, n Apulum, V, 1964. Crian, I.H., SPIRITUALITATEA GETODACILOR REPERE ISTORICE, 1986. Daicoviciu, Hadrian, DACII, Bucureti, 1965. Daniel, Constantin, CIVILIZAIA ASIRO-BABILONIAN, Bucureti, 1976. Daniel, Constantin, CIVILIZAIA EGIPTULUI ANTIC, Bucureti, 1976. Eliade, Mircea, DE LA ZALMOXE LA GENGHIS HAN, Bucureti, 1966. Glodariu, Ioan i colab., O NOU PRO152

PUNERE DE RECONSTITUIRE A SANCTUARULUI A DE LA SARMIZEGETUSA n Acta Musei Napocensis, XVIII,1981. Gladariu, I. si colab., CETI I AEZRI DACICE N MUNII ORTIEI. Glodariu, Ioan, ARHITECTURA DACILOR, Cluj-Napoca, 1983. Gulian, C.I., LUMEA CULTURII PRIMITIVE, Bucureti, 1983. Hoefeer, F., HISTORIE DE LASTRONOMIE, Paris, 1873. Iorga, Nicolae, ISTORIA ROMNILOR I, 1, 2, Bucureti, 1988. Iordanes, GETICA texte selectate n Izvoare privind istoria Romniei Fontes Historiae Daco-Romane, II, Bucureti, 1970. Moritz, S., PROBLEME PRIVIND ORIGINEA TRACILOR N LUMEA CERCETRILOR ARHEOLOGICE, n Revista de istorie, 30, 1977, 8. Moritz, S., CONTRIBUII ARHEOLOGICE LA. ISTORIA TRACILOR TIMPURII, Bucureti, 1978. Muu, Gh., ZEI, EROI, PERSONAJE, Bucureti, 1982. Palas-Ionescu, Nicolae, i colab., A PLAUSIBLE ASTRONOMIC MODEL OF THE DACIAN CALENDAR, n Topics in astrophysics astronomy and space sciences, 3, Bucureti, 1987, p. 4366. Punescu, Al., EVOLUIA ISTORIC PE TERITORIUL ROMNIEI DIN PALEOLITIC PN LA NCEPUTUL NEOLITICULUI, n Studii i Cercetri de Istorie Veche si Arheologie, 29, 1978, 1. Petrescu-Dmbovia, M., POPULAII I CULTURI N SPAIUL CARPATODUNREAN N PRIMA JUMTATE A PRIMULUI MILENIU .E.N., n Analele tiinifice ale Universitii A.I. Cuza din Iai, VI, 1962. Pippidi, D.M., CONTRIBUII LA ISTORIA VECHE A ROMNIEI, 1967. Reu David, scenariu i regie, filmul documentar tiinific Calendarul geto-dacic.

NUMERAIA 1989, Sahia-film. Variante n limbile: romn, englez, francez, italian i rus la ARHIVA NAIONAL DE FILME A ROMNIEI. - Reu, David i Dan Tudor, scenariu i regie, filmul SARMIZEGETUSA pentru istoria culturii i civilizaiei, REU STUDIO, 1996 i Arhiv Video: 1) Vizita la Sarmizegetusa a Comisiei Pluridisciplinare A.O.. condus de Acad. Nicolae Teodorescu (1991) 2) Vizita la Costeti (Hunedoara) i Sarmizegetusa a Comisiei Pluridiscipliare A.O.. cu C.N. UNESCO pentru Romnia i invitatul profesor englez Clive Ruggles (Leicester University) n 1993. Sahia-film i REU STUDIO.

- Rodean, Ioan, Enigmele pietrelor de la Sarmizegetusa, Bucureti 1984. - Schaff, Adam, ISTORIE I ADEVR, Bucureti, 1982. - Strauss-Levi, Claude, ANTROPOLOGIE CULTURAL Bucureti, 1982. - Tnase, Alexandru si colab., REALITATE I CUNOATERE N ISTORIE, 1980. - Teodorescu, Nicolae; Chi, Gh., CERUL O TAIN DESCIFRAT, 1982. - Todoran, Ioan, ECLIPSELE I PREVEDEREA LOR, Bucureti, 1977. - Vulcnescu, Romulus, MITOLOGIA ROMN Bucureti, 1987. - Zamfir, Ctlin, FILOSOFIA ISTORIEI, Bucureti, 1981.

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inginerului regizor David Reu n Jurnalul Astronomic al Academiei.

Comunicarea

DAVID REU

Scientic comunication

ACADEMIA ROMN JURNALUL ASTRONOMIC ROMN, Vol. 4, Nr. 2 / 1994 EDITURA ACADEMIEI ROMNE

ROMANIAN ACADEMY ROMANIAN ASTRONOMICAL JOURNAL Vol 4, No. 2 1994 EDITURA ACADEMIEI ROMNE

NUMERAIA UN VESTIGIU NOIONAL N ARHEOASTRONOMIE

(Consideraii bazate pe informaia arheologic obinut de la sanctuarele-calendar ale dacilor)

THE CALENDAR NUMERATION A NOTIONAL VESTIGE IN ARCHAEOASTRONOMY

(Considerations on the archaeological information from Dacian calendar-sanctuaries)

Un test privind aria circular de la Pecica: 6 x 7 = 42

n studiul su intitulat Sanctuarul dacic de la Pecica (Acta Musei Napocensis III 1966, p. 91), Ion Horaiu Crian se ntreab care este numrul real al pilonilor de lemn ce nconjurau edificiul. Autorul arat c au fost descoperite doar 19 gropi, aflate n condiie bun. Diametrul zonei dintre piloni este de 6 m. Ceea ce este foarte interesant este faptul c ntre doi piloni ptrai se afl 6 piloni rotunzi Studiul mai sus-menionat include i un plan al sanctuarului (fig. 12) precum i diametrul mediu al pilonilor. Conform descrierii autorului, distanele dintre piloni pot fi aproximate de jur-mprejurul ariei, prin calcularea mediei. Putem calcula lungimea exterioar a cercului desenat de pilonii de lemn, precum i lungimea arcului de cerc dintre doi stlpi ptrai. 155

A Test at the Round Area from Pecica: 6 x 7 = 42.

In his study Dacian sanctuary from Pecica (Acta Musei Napocensis III-l966, p. 91), Ion Horatiu Crisan wonders which is the real number of the wooden poles that surrounded the edifice. The author shows that only 19 hollows were still in good condition. The diameter of the area between the poles is 6 m. We find it very interesting that between two quadrilateral poles there are 6 round poles... The mentioned study includes the plan of the sanctuary (fig. 12 shaded hollows) and the medium diameter of the poles. According to Ion Horatiu Crisans description, the distances between the poles can be approximated all around the area by calculating their average. We can calculate the length of the circle drawn by the wooden -

n perimetrul cercului este inclus un arc de cerc care se repet de ase ori. Aa putem calcula cu uurin numrul real al stlpilor: 6 x 7 = 42 (fig. 13: gropi pentru stlpi cu circumferin rotund i ptrat). Putem deci corecta presupunerea arheologului care a aproximat numrul total al stlpilor la 40 sau ceva mai mult. Studiul de fa demonstreaz c autorul are dreptate atunci cnd observ c acest fapt ne duce cu gndul, n mod firesc, la calendarul de la Sarmizegetusa, descriind c Marele sanctuar circular de la Grditea Muncelului conine un grup de ase stlpi subiri plus unul gros secven care se repet de mai multe ori Acest studiu demonstreaz i faptul c Aria circular de la Pecica (secolul II .Hh.) a fost construit ca un hexagon regulat nscris ntr-un cerc, folosindu-se razele cercului respectiv (fig. 13). Aceast demonstraie a servit ca suport aritmetic i geometric pentru susinerea ipotezei profesoului Constantin Bejgu privind calendarul dacic (n Anuarul Muzeului de Arheologie Prahova 1984), deoarece explic evoluia ciclurilor lunare zecimale (42 de sptmni + 1 srbtoare = 295 de zile = 10 cicluri lunare a cte 29,5 zile fiecare). Datorit diferenei dintre 29,5 zile calculate matematic i 29,53 de zile reale dintr-un ciclu lunar, se constat 0,03 zile omise la fiecare ciclu de 10. Pe parcursul a 60 de cicluri decadale, aceast diferen se concretizeaz n aproape 2 zile n plus. Se poate meniona i celebrarea acestora (cea de-a 7-a, care iniial reprezenta sfritul unei sptmni). ntre aceti stlpi cu circumferin ptrat, 6 x 60 = 360 de cicluri lunare formeaz un singur ciclu mare, pe care prof. C. Bejgu l consider ca motivarea de baz pentru mprirea cercului n 360 de pri egale. Aceasta ar putea fi, ntr-adevr, o posibil explicaie a unui aspect controversat al istoriei culturii i civilizaiei: mprirea cercului n 360. n concluzie, este important de reinut 156

poles, as well as the length of the arc between two quadrilateral poles. An arc is included six times in the perimeter of the circle. So, we can easily calculate the real number of the poles: 6 x 7 = 42 (fig. 13: the hollows for round and square poles). We are able now to correct the supposition of the archaeologist, who thought that the total number was 40 or a bit more. Our specification proves that the author is right when he observes that This reminds us, inherently, of the calendar from Sarmisegetusa... and he describes that The Great round Sanctuary from Grditea Muncelului has a group of six thin poles plus a thick one, which are all repeated several times... Our exercise has, also, the merit of demonstrating that the Round Area from Petica (IInd century b.C.) was built as a REGULAR HEXAGON INSIDE A CIRCLE, BY USING THE CIRCLES RADIUS. (Fig. 13) The demonstration served as an arithmetical and geometrical support for prof. C. Bejgus hypothesis about the Dacian calendar (the Prahova Archaeology Museum Annuary 1984) because it explains the development of Moons decadic cycles (42 weeks + 1 holiday = 295 days = 10 moon cycles of 29.5 days each). Due to the difference between 29.5 calculated days and 29.53 real days in a moon cycle, there are 0.03 omitted days every 10 cycles. In 60 decadic cycles, the difference is of almost two supplementary days. Their celebration may be mentioned (the 7th one, which initially represented the end of one week). Between those quadrilateral poles, there are 6 x 60 = 360 moon cycles forming the great cycle which prof. C. Bejgu considers as a basic motivation for dividing the circle into 360 equal parts. This would be a possible explanation for an unclarified aspect of the history of culture and civilization the division of the circle into 360. In conclusion, it is important to know -

c Aria Circular de la Pecica (judeul Arad, Romnia) se leag de numerele 6 i 7, precum i de calculele matematice 6x6 i 6x7, care privesc calendarul bazat pe observarea evoluiei lunii: ziua, sptmna, ciclul lunar i decadele lunii toate n contextul marilor cicluri aflate n coinciden cu fazele lunii i cu numrul total al zilelor i sptmnilor. Aritmetica de la Sarmizegetusa: 52x2 = 104 Arheologul Hadrian Daicoviciu, atent la studiul pluridisciplinar al vestigiilor dacice, a scris n articolul Sanctuarulcalendar de la Grditea Muncelului (publicat n revista Steaua, X, 117, noiembrie 1959): poziionarea stlpilor de andezit a fost considerat de ctre D. M. Teodorescu (n 1924) ca avnd legtur cu anumite fenomene astronomice, iar C. Daicoviciu a considerat c acetia reprezint cu siguran un calendar al dacilor. Nimeni nu a contestat i nici nu a infirmat aceast ipotez, pe care o susinem i noi, la rndul nostru (fig. 17) Doar c autorul ajunge la o concluzie greit n privina componentelor sanctuarului-calendar: el afirm c nu trebuie s conferim o semnificaie astronomic fiecrui element n iulie 1976, n articolul Interpretri calendaristice ale sanctuarelor circulare, publicat n revista Steaua, anul XXVII, autorul i reconsider concluziile, afirmnd: Cercul realizat prin cele 104 blocuri de piatr nu doar delimiteaz suprafaa sanctuarului, aa cum am crezut la nceput, ci exprim matematic secolele dacilor iar acest aspect este mult mai important. El continu aceast idee analiznd mrcile astronomice dintr-un secol dacic de 104 ani. E adevrat c aceste informaii sunt preluate de la ali autori (Poenaru, Samoil, Bobancu, toi trei din Braov), care definesc inelul celor 104 pietre de andezit de la Marele Sanctuar Circular ca cerc al memoriei peste timp, ce socotete succesiunea secolelor dacice. Autorii propun ca cele 104 blocuri de andezit s fie interpretate ca 104 ani. 157

that the Round Area from Pecica (Arad county, Romania) is connected to the numbers 6 and 7 and to the operations 6x6 and 6x7 which concern the calendar based on the observation of the moons evolution: the day, the week, the moon cycle and the moon decades from great cycles favoring the coincidence of the moon phase with the whole number of days and weeks. Arithmetics at Sarmizegetusa: 52 x 2 = 104 Archaeologist Hadrian Daicoviciu, receptive to the pluridisciplinary study of the Dacian vestiges, wrote in The Calendar Sanctuary from Grditea Muncelului (Steaua magazine, X (117), Nov. 1959): ... the position of the andesite poles... was considered by D.M. Teodorescu (1924) as being connected to certain astronomical phenomena and C. Daicoviciu considered that they surely represent a Calendar of the Dacians. Nobody has yet contested this hypothesis and we adopt it on our turn (fig. 17). But the author reaches a wrong conclusion concerning the components of the calendar-sanctuary: we must not give an astronomical meaning to every element... He reconsiders his conclusion in July 1976 (Calendaristic Interpretations of the Round Sanctuaries in Steaua magazine, year XXVII): The circle made by the 104 stones does not only limit the surface of the sanctuary, as we first thought, but it also figures the Dacian centuries and this is a fact of a much higher importance... He carries on the same idea while talking about the astronomical marks in a 104 years Dacian century. It is true that these informations are borrowed from other authors (Poenaru, Samoil, Bobancu, all three from the town of Braov) who define the ring of the 104 andesite stones from The Great Round Sanctuary as the circle of memory over the years which counts the lapse of the Dacian centuries; they propose that the 104 andesite stones... be interpreted as 104 years.... -

Arheologul Acad. Constantin Daicoviciu consider, la rndul su, c cele 104 blocuri exterioare cercului reprezint un secol dacic, de 104 ani. Profesorul Constantin Bejgu crede c 104 semnific numrul de ani reprezentnd ciclurile anumitor planete, ntre dou momente n care se gsesc ntr-o poziie identic fa de Pmnt. Arheologii ce desfoar n prezent activiti de cercetare ale vestigiilor de la Sarmizegetusa nu sunt de prere c elementele sanctuarului ar putea avea semnificaii arheoastronomice. Personal, n toamna anului 1987, am emis i am inclus n filmul Calendarul dacic. Numeraia (produs n 1988-1989 la studiourile Sahia Film din Bucureti) ipoteza c cele 104 blocuri de andezit reprezint doi ani vulgari a cte 52 de sptmni fiecare i c acestea favorizeaz concentrarea tuturor elementelor din Calendarul solar dacic n aceast zon. Celelalte elemente ale sanctuarului au fost utilizate pentru coreciile necesare obinerii anului mediu (ct mai apropiat de anul tropic, valabil n acele timpuri). Ipoteza Profesorului Bejgu se bazeaz pe calendarul de 52 de sptmni din Marele Sanctuar de calcar (distrus n prezent), al crui numr de elemente este contestat de arheologii care lucreaz acum acolo. Propunerea noastr elimin aceast disput i aduce dovezi n sprijinul existenei unor calcule calendaristice elevate la Sarmizegetusa. Dac urmrim scurgerea sptmnilor din perspectiva celor 104 blocuri de andezit, vom observa corecia (cte dou zile n plus, la fiecare 84 de sptmni) folosind cei 84 de stlpi de pe inelul interior: prima corecie se opereaz n timpul celui de-al doilea an (dup cea de-a 84-a sptmn), a doua corecie n timpul celui de-al patrulea an (dup cea de-a 168-a sptmn), a treia corecie n timpul celui de-al treilea an (dup cea de-a 252-a sptmn) .a.m.d. Cele 104 blocuri de piatr includ i numrul 84 (de sptmni, respectiv de 158

Academician archaeologist Constantin Daicoviciu also considered that the 104 stones of the exterior circle represent a Dacian century of 104 years. Professor Constantin Bejgu thinks that the sum 104 means the number of years representing the cycles of certain planets between two moments when they find themselves in identical position related to the Earth. The archaeologists that are working at the present for the research of the vestiges from Sarmizegetusa do not consider that the elements of the sanctuary could have any archeoastronomical meaning. Personally, I enounced in the autumn of 1987 and I included in the movie Dacian Calendar. The Numeration (produced in 1988-l989 by Sahia-Film studios Bucharest) the hypothesis that the 104 big andesite stones from the exterior ring of the Great Round Sanctuary represent 2 vulgar years of 52 weeks each and they favor the concentration of all the elements from the Dacian Solar Calendar in this area. The other elements of the sanctuary were used for necessary corrections in order to obtain the medium year (as close as possible to the tropical year of the period). C. Bejgus hypothesis resorts to the 52-week calendar considered in The Great limestones Sanctuary (destroyed at present), whose number of elements is contested by the archaeologists working on this objective. Our proposal eliminates this dispute and brings evidence proving the existence of elevated calendaristic operations at Sarmiyegetusa. If we follow the lapse of the weeks on the 104 big stones from the exterior ring, we note the correction (2 extra-calendar days every 84 weeks) by using the 84 polesinterior ring: the first corrections is operated during the second year (after the 84th week), the second one during the fourth year (after the 168th week), the third one during the fifth year (after the 252nd week), a.s.o. The 104 week-stones include the number of the 84 week-poles, so that the -

stlpi), astfel c dacii puteau s observe cu uurin limitele ciclurilor i succesiunea lor n timpul anilor cu so i a celor fr so, opernd corecia celor dou zile n plus. Potcoava central arat existena a 13 corecii pe parcursul a 21 de ani (a se vedea 21 de stlpi + 13 stlpi), precum i absena oricrei corecii pe parcursul a opt ani (a cte 364 de zile fiecare). Calculul matematic devine astfel foarte simplu: 13 x 366 + 8 x 364 = 365,238 de zile 21 Rezultatul este deci foarte apropiat de anul tropical al acelor timpuri (365,242 de zile). Considernd cele 104 blocuri de piatr de pe inelul exterior al Marelui Sanctuar Circular marcnd sptmnile din ani solari vulgari (2 x 52 = 104), putem observa semnificaia real a monumentului de la Sarmizegetusa un calendar solar reprezentnd vestigii arheo-astronomice de necontestat. Vestigii numerice (noionale) la Stonehenge Numeraia utilizat n organizarea elementelor ce alctuiesc sanctuarele dacice, descifrat ca fiind un calendar lunar, luni-solar sau solar, ne ndreptete s ne reamintim de marcri similare descoperite la Stonehenge (fig. 24). Att Sarmizegetusa ct i Stonehenge sunt, fr ndoial, ALTARE ALE TIMPULUI. Nu trebuie s considerm doar orientrile n spaiu, umbrele sau dimensiunile celor dou monumente, ci i NUMERAIA, pentru c acestea au fost cu siguran calendare. Acesta este motivul pentru care explicm cele 56 de gropi Aubrey pe care prof. Bejgu la consider dublul unei luni vulgare (7 x 4 x 2), necesar pentru calcularea valorii medii. Cercurile X i Y, alctuite din 29 i 30 de elemente, au fost 159

Dacians could easily note the limits of the cycles and their appearance during the even or the odd years, in order to note the 2 extradays corrections. The central horseshoe shows that there are 13 corrections within 21 years (see 21 poles + 13 poles) and only 8 years without any correction (364 days each). The mathematical operation is very easy now:

13 x 366 + 8 x 364 = 365238 days 21 The result is very close to the tropical year of that time (365.242 days). Considering the 104 big stones from the exterior ring of the Great Round Sanctuary as a mark of the weeks from the double vulgar solar year (2 x 52 = 104), we are able to define the real meaning of the Sarmizegetusa monument a Solar Calendar representing an archaeoastronomical vestige that nobody can contest. Numerical (Notional) Vestiges at Stonehenge The numeration used in the organization of the elements forming the Dacian Sanctuaries which were deciphered as being a lunar, luni-solar or a solar calendar, makes us think that similar marks can be found at Stonehenge (fig. 24). Obviously, Sarmisegetusa and Stonehenge are ALTARS OF TIME. We must not consider only the orientations, the shadows and the dimensions of the two monuments, but also the NUMERATION, because Sarmisegetusa and Stonehenge surely were ancient calendars. This is the way we explain the 56 Aubrey Holes that prof. C. Bejgu considers as a double vulgar month (7x4x2) necessary for the calculation of medium values. The rings of 29 and 30 elements from the X and Y rings -

folosite pentru calcularea unui ciclu mediu de 29,5 zile. Dar cele 5 perechi a cte 2 pietre mari verticale i cea orizontal situat dedesubt complexul megalitic din potcoava central nu puteau nsemna nimic altceva dect marcarea a 10 cicluri ale lunii. n concluzie, inelul din pietre albastre a fost folosit pentru a numra 30, respectiv 60 de cicluri lunare. Nu vom repeta cuvintele prof. Bejgu, care merit atent studiate. Vom meniona doar cteva aspecte ce pot fi observate cu uurin n cartea lui John Edwin Wood, intitulat Soarele, Luna i Pietrele verticale, publicat la Editura Oxford n 1978. n capitolul Observatoare lunare autorul arat c, n anul 1922, cnd col. Holy spa la intrarea de la Stonehenge, acesta a descoperit cca 40 de urme ale unor stlpi ntre limitele anului. Acestea erau amplasate neregulat i nu preau s fi susinut nicio construcie. Dac urmrim Planul de dispunere a gropilor de pe digul circulabil pietruit de la Stonehenge i dac ne vom referi la studiul meu despre Aria Circular de la Pecica i la configuraia celui de-al treile rnd de pe Platforma Sacr de la Costeti-Cetuia (jud. Hunedoara, fig. 30), vom putea observa similitudini privind posibila numeraie a 10 cicluri lunare: 6 x 7 = 42 de sptmni, dispuse n 6 zone ale cercului. Dac arheologii consider c aceste gropi sunt contemporane cu rmurile ce au fost datate cu cca 2 800 de ani . Hr., i dac este cu adevrat posibil de confirmat ipoteza conform creia Stonehenge a fost nc de la nceput un observator lunar (cf. aceluiai autor), atunci numrul gropilor ar trebui s fie acelai cu decada lunar. Prof. Richard Atkinson crede c cea de-a doua etap de restaurare a monumentului de la Stonhenge a inclus i inelul dublu ce coninea 82 de blocuri de piatr (care au fost ulterior mutate) inele cu raza de 1m, respectiv 3m. nclinm s credem c acest inel dublu a avut 84 de blocuri (2 x 42), ceea ce reprezenta dublul decadei lunare ntr-un 160

were used for the calculus of the medium cycle for moon 29.5 days. But the 5 pairs of 2 big vertical stones and one horizontal stone situated underneath the megalithic trilites from the central horseshoe could not mean anything else but the mark of 10 moon cyles. In conclusion, the blue stones circle was used for counting 30 moon cycles and 60 moon cycles. We wont repeat prof. C. Bejgus words, which are worth being carefully studied. We will mention only a few aspects that can be easily noticed in John Edwin Woods book Sun, Moon and Standing Stones (Oxford, U.P., 1978). In the chapter Lunar Observatories he shows that in 1922, when colonel Holy has digged at the Stonehenge entrance, he discovered about 40 poles traces between the limits of the ditch. They were irregularly placed and did not seem to have supported any construction. If we watch the Plan of the causeway postholes at Stonehenge and we consider both my paper about the Round Area in Pecica and the configuration of the IIIrd row at the Holy Platform in Costesti-Cettuia (Hunedoara district, fig. 30), we suggest the study of the similitudes concerning the possible numeration for 10 moon cycles: 6x 7 = 42 week signs C, disposed on 6 areas of the circle same author). If the archaeologists consider that these holes are contemporary with the shores and the waves, that they were set up about 2800 years B.C. and if it really is possible to confirm the thesis which says that Stonehenge was a lunar observatory from the very beginning (same author), than the number of holes should be the same with the lunar decade. Prof. Richard Atkinson thinks that nd the 2 restoration phase at Stonehenge did also include the double ring containing 82 blue stones (which were taken away later on) whose radius are 1 m, 3 m, respectively shorter than the Sarsen circle. We are inclined to think that the double ring had 84 stones (2 x 42) representing the double lunar -

calendar luni-solar sau solar, ale crui corecii veneau de obicei din tradiia ciclurilor lunare (cte 2 zile n plus la fiecare 84 de sptmni conform ipotezei prof. Bejgu). Revenind asupra afirmaiilor, vom putea constata c numeraia evident de la Stonehenge (56, 29, 30, 10, 60) nu exprim nimic alceva dect preocuparea pentru calendarul lunar. Remarcile noastre privind posibile grupuri de 42 sau 84 de elemente ar putea indica trecerea ctre calendarul lunisolar (fig. 13). Dar, n centrul monumentului megalitic, putem nc observa blocurile albastre, care au fost ndeprtate n anul 1600 .Hr. i reamplasate ntr-un sistem ale crui urme sunt bine conservate pn astzi. Cca. 60 de blocuri de piatr au fost aezate ntr-un cerc, n timp ce alte 19 blocuri au fost amplasate ntr-o curb din interiorul potcoavei megalitice. tim de la Sarmizegetusa c numrul elementelor din potcoav indic un anumit ciclu (fig. 24). Prof. Atkinson crede c, n cea de-a treia etap a restaurrii, poziia celor 19 blocuri a fost schimbat. El vorbete despre pietre cu anuri, curbe .a.m.d., ale cror destinaie nu mai este cunoscut astzi. Dac aceste 19 blocuri din interiorul potcoavei nu sunt ntmpltoare i cercetrile ntreprinse pentru descifrarea numeraiei monumentului pot dezvlui multe aspecte legate de observarea perioadei solare asistm atunci la o posibil prioritate n elaborarea ciclului luni-solar de 19 ani pe care atenienii aveau s l adopte pentru calendarele lor luni-solare cu peste 1000 de ani mai trziu. Dificila misiune de interpretare a informaiei numerologice de la Stonehenge, bazat pe cercetrile de la Pecica, Costeti i Sarmizegetusa, devine astfel foarte ncurajatoare n ceea ce privete progresul istoriei culturii i civilizaiei.

decade in a luni-solar or solar calendar whose corrections used to come from the tradition of the moon cycles (2 extra-days every 84 weeks, as prof. C. Bejgu says in his hypothesis). If we revise our affirmations, we see that the obvious numeration from Stonehenge (56, 29, 30, 10, 60) does not show anything else but preoccupations on the lunar calendar. Our remarks concerning the possible groups of 42 or 84 elements could indicate a transit to the luni-solar calendar (fig. 13). But, in the center of the megalithic monument, we can still see the blue stones, which were taken away in 1600 B.C. and reset in a system whose traces are well conserved until today. About 60 stones were set in a circle between the trilites and the Sarsen ring, while other 19 blue stones were set in a curve inside the megalithic trilites horseshoe. We know from Sarmisegetusa that the number of the elements from the horseshoe indicate a certain cycle (fig. 24). Prof. Atkinson thinks that during the 3rd phase of the restorations, the position of the blue stones had changed. He talks about the stones with channels, curves, a.s.o. whose destinations are not known today. If the 19 stones from the interior horseshoe are not accidental and the researches for the interpretation of the moments numeration can reveal many aspects connected to the observation of solar period we will assist here at a possible priority in elaborating the 19 years luni-solar cycle that the Athenians adopted for their luni-solar calendars more than 1000 years later. The hard work of interpreting the numerical informations from Stonehenge, based on the researches made at Pecica, Costeti and Sarmisegetuza is now veiy encouraging for the progress of the history of culture and civilisations.

161

Propunem deci s ne reconsiderm opinia despre numeraie, care provine din elemente ale anumitor vestigii arheologice despre care noi credem c au avut utilizare astronomic. De aceea considerm numeraia un vestigiu arheo-astronomic important. n concluzie, suntem gata s afirmm c numeraia face parte din vestigiile activitii omeneti sub forma vestigiilor noionale. Elementul arheologic i trsturile sale specifice au, n acest caz, o semnificaie diferit datorit utilizrii acestora n observaiile astronomice. Arheologia devine astfel o tiin activ, ale crei metode evolueaz pe msur ce cercetarea folosete tot mai mult studiile interdisciplinare. Prezentat Editurii de David Reu la 27 Mai 1993 Comitetul de redacie: Preedintele de onoare Prof. dr. Drmb Constantin, membru al Academiei Redactor ef: Prof. dr. rpd Pl Membri: Prof. dr. Nicolae Teodorescu, membru al Academiei, prof. dr. Ieronim Mihil, Prof. dr. Vasile Ureche, dr. Cornelia Cristescu, Magdalena Stavinschi, Dr. Crmaru Magdalena, Georgeta Maris, Marian Doru Suran, dr. Vasile Mioc, dr. Gheorghe Vass (secretar)

New in our proposal is the advice to consider and to think about numeration coming from the elements of certain archaeological vestiges which we suppose to have had an astronomical use. We think that this numeration is an important archaeoastronomical vestige. In conclusion, we are up to say that the numeration is part of the human activitys vestiges as a notional trace. The archaeological element and the specific feature have, in this case, a different meaning because of their use for astronomical observations. The archaeology becomes an active science whose methods develop as the research uses more and more pluridisciplinary studies. Received on 27 May 1993 David Reu Editorial board Honorary President Prof. dr. Constantin Dramba, member of the Academy Editor in Chief: Prof. dr. rpd Pl Members: Prof. dr. Nicolae Teodorescu, member of the Academy, Prof, dr. Ieronim Mihil, Prof. dr. Vasile Ureche, Dr. Cornelia Cristescu, Magdalena Stavinschi. Dr. Magdalena Crmaru, Georgeta Maris, Marian Doru Suran, Dr. Vasile Mioc, Dr. Gheorghe Vass (Secretary)

162

NCHEIERE CU ENIGME
de David Reu
Documentndu-m pentru realizarea filmului tiinific Calendarul geto-dacic. Numeraia la Sahia Film n 1989, am reinut cteva informaii nefolosite n film, pe care le redau mai jos. Sigismund Jak susine un ciclu de note sub titlul Cercetri arheologice la cetatea Grditea Muncelului n anii 1803-l804 n Acta Mussei Napocensis, prezentnd aspecte de interes arheologic, istoric i cultural. Astfel, n nr. 3/66, ncepnd cu pag. 103 ne spune c interesul pentru Grditea a aprut nc n sec. XVI, cnd Gaspar Heltai scrie n Cronica despre ntmplrile maghiarilor Cluj, 1575: Nu departe de Ortie, i acolo se afla n munte un ora frumos ale crui fundamente se mai pstreaz toate. Incinta acestuia era i ea din piatr cioplit. S. Jak arat apoi c la nceputul secolului XIX Paul Torok, procurorul domeniului fiscal din Hunedoara, redescoper aici comori ascunse, pe care localnicii le rscolesc. n Arhiva Statului Maghiar, Archivum Thesaurariale, Acta generalia (MOL Th. Acta gen.) 6.695/1803, este cuprins ancheta bazat pe legende ispititoare din zon. Se constat c, din 1784 la Grditea, localnicii visau, rscoleau, gseau i vindeau comori de zeci i sute de monede din aur (Lisimachos, Koson), aspect de care s-a sesizat Tezaurariatul austro-ungar (SPRE DEOSEBIRE DE CEL ROMNESC DE AZI, CND ZONA ESTE RSCOLIT CU DETECTOARE MODERNE!) i a trimis specialiti s sape organizat (supraveghetor fiind Bernard Aigler) i militari s pzeasc zona. De reinut c Paul Torok a sesizat importana arheologic a spturilor i a raportat totul cu oarecare competen, observnd c terasele articiale dintre mine pot comparate de-a dreptul cu nite grdini suspendate. Pe terasele din afara cetii observ oraul de odinioar i grdinile ce-l nconjurau. De asemenea, 163

A CONCLUSION WITH PUZZLES

by David Reu
During our researching for the documentary film Geto-Dacian Calendar. The Numeration at Sahia Film Company in 1989, we noted some information unused in the film, listed below, as follows: Sigismund Jak presents some notes with the title Archaeological research in the site of Gradistea Muncelului, during 1803-l804 in Acta Napocensis Mussa, presenting aspects of archaeological, historical and cultural interest for us. Thus, no. 3 / 66, from pag. 103 on, tells us that the interest for Gradistea appeared since the XVIth century, when Gaspar Heltai wrote in his Chronicle about Hungarian storiesCluj, 1575: Not far from Orastie, in the mountains, there lies a beautiful place, which foundations are still entirely preserved. Its inside was also made of carved stone. S. Jak then claims that, in early nineteenth century, Paul Torok, attorney of the tax field in Hunedoara, rediscovered here hidden treasures, which the natives emboweled. The Hungarian State Archives, Archivum Thesaurariale, Acta Generalia (MOL Th. Acta gender.) 6.695/1803, contains the investigation based on legends from this area. It appears that from 1784, at Gradistea, the locals used to dream, and then search for treasures that once found were sold - hundreds and hundreds of gold coins (Lysimachus, Koson). The AustroHungarian Thesaurus took notice of that and sent experts to dig systematically (Bernard Aigler was the supervisor), and also soldiers to guard the area. (Today, modern detectors are used!) Paul Torok noted the importance of archaeological excavations and reported everything with some competence, saying that these articial terraces can be really compared to some hanging gardens. On the terraces outside the city he could notice the gardens that once surrounded the city. Also, in the valley, there can be found -

la tu se gsete piatra scobit n form de van (astzi plin cu ap de ploaie ntre alte vestigii scoase din locul lor. n. n.) sunt de asemenea i nite pietre n form de butoi. El raporteaz despre ruinele acestui ora de prosperitate impresionant. Apreciaz ca fiind de origine latin inscripia pe care a gsit-o pe o bucat de crmid, scris invers: PER SCORILO (Amintim c un vas cu inscripia DECEBALUS PER SCORILO s-a gsit n spturile din 1954 vezi SCIV VI 55 p. 200 n. n.). Strbate ntreaga zon i nelege sistemul defensiv al cetii de la Grditea, care crede c a fost a Craiului Alb (regele Albaniei), ora de romani bogai n comori greceti (muli bani elini). Vzuse cioplite semne asemntoare parantezelor (nou ne vorbesc despre sbiile dace) precum i ciorchini de struguri. Spturile dau la iveal fragmente de vase ceramice, fier, aram, zgur grea, metal curat, stlpi de granit de form cilindric, canal de scurgere a apei din piatr cioplit, evi de lut ars, table de piatr din gresie puternic, sticl albastr, buci de crbune, coloane de pori etc. Reinem faptul c procurorul i supraveghetorul cer la Sibiu, pentru Viena pietrele frumos cioplite etc. n Acta Musei Napocensis, S. Jak i continu notele n volumul V-68 p. 433, vol. VIII-71 p. 439 i vol. IX-72 p. 587. Observaia general este c avem de a face cu o att de rar antichitate care a dorina de a o obine i c se petrec spturi, nstrinri i nsuiri ilicite n scopul mbogirii. (Cte semnale de alarm s mai tragem pentru ca instituiile competente ale Romniei de azi s se sesizeze c de doua secole acest jaf continu, acum ind fr precedent?!) Procurorul menioneaz c aciunea merit continuat poate c ntre ruinele unei colonii romane aa mari pot fi gsite multe mrturii i exemplare de antichitate, care ara164

the hollowed stone carved as a shaped tub (today, filled with rainwater, among other artifacts taken out of their place) and there are also some barrel-shaped stones. He reported about the ruins of this city of an impressive prosperity. He considers the Latin inscription that he had found on a piece of brick, written backwards: PER SCORILO (lets remember that a bowl with the inscription DECEBALUS PER SCORILO had been found in excavations from 1954 see also SCIV - VI - 55 pag. 200 editors note) He traveled over the entire area and understood the citys defensive system at Gradistea, which he considered to have belonged to the White King of Albania, a city of rich Romans, possessing Greek treasures (large amounts of Hellenic money). He had seen carved brackets-like signs (they tell us about Dacian swords), and also bunches of grapes. The excavations reveal pottery fragments, iron, copper, heavy slag, pure metal, cylindrical granite pillars, drainage channel carved in stone, burnt clay pipes, stone tablets made of strong stoneware, blue glass, pieces of coal, gates columns, etc. We should remember that the prosecutor and supervisor asked in Sibiu the beautifully carved stones for Vienna. In Acta Napocensis Mussei, S. Jak continues his notes in the Vth volume 68 pag. 433, the VIIIth volume -71 pag. 439 and the IXth volume -72 pag. 587. General observation is that we deal with an extremely rare antiquity that awakes the strong desire to get it and that excavations, disposals and misappropriations are being done. (How many warnings must we draw so that the competent institutions of present Romania get aware of the fact that during the last two centuries this kind of robbery still continues, nowadays being even worse than ever?!) The prosecutor stated that this action is worth to continue - perhaps among the ruins of such a large Roman colony there can be found many ancient testimonies, -

t ce fel de popor i cnd a avut o aezare att de ampl, bogat i strlucit n acel loc de munte. (3 iulie 1804. P. Trk) Deosebit de interesante mi se par ultimele note care, ntr-o traducere aproximativ din german (cu sprijinul domnului Dietmar Svetozar Snjaric) spun urmtoarele: 26: n aceast sptmn s-a lucrat n cetate un tunel, canalul spre est, pn s-a ntlnit o piatr dur stratificat (ardezie)... Cldirile sudice o cldire mare n 8 coluri (octogonal) nconjurat de alte 3 camere. n mijloc s-a gsit o piatr cubic pe care erau: jos un cap cu musta i barb cioc, cu un coif, probabil. n dreapta sus o sgeat, n stnga o coas, iar i mai n stnga un ornament, care n centru are un trandafir vizibil clar. Lng piatr, n pmnt s-a gsit o coloan din marmur, gravat fin. La canal au fost gsite dou pietre cubice, unul cu semne greceti (fig. y.a), iar cellalt cu semne evreieti (fig. y.b). La cldirile dinspre rsrit zidul masiv descoperit merge drept spre est, acolo unde jgheaburile dinspre poart sunt mprtiate n vale. La aceste raportri Administraia solicit mulaj dup pietre deoarece, fiind mari, nu pot fi uor transportate. Tezaurariatul cere ca indiferent de cheltuieli, pietrele s e aduse la Viena i s se nceteze orice comunicri! Dac sunt prea mari, s fie astfel sparte nct s rmn scrisul pe bucata ntreag s se scoat o bucat ntreag pentru a obine aceste semne strvechi. Dezgroparea acestei comori s continue n ciuda vremii proaste pn cnd timpul devine total de nesuportat (Arh. Mont. Thes. 4042l804). i mai departe, 27: n aceast sptmn s-au dezgropat complet cldirile sudice i aici, n afar de cldirea rotund s-au mai dezgropat cinci camere dintre care dou sunt pavate cu o podea foarte solid (bine pstrat pavajul). Dup cum se vede din perei i bolile czute, acestea erau curbate. 165

showing what kind of people could have had such a broad, rich and brilliant settlement, in the mountains. (July 3 1804, P. Trk) His latest notes, roughly translated form German (with the support of Mr Dietmar Svetozar Snjaric) seem very interesting: 26: this week we dug a Eastern tunnel in the city, until it met a hard laminated stone (slate) ... The Southern buildings - a large 8 cornered building (octagonal) are surrounded by other 3 rooms. In the middle there was found a cubic stone with a bearded head and probably a helmet (downside), an arrow (on the top right), a scythe (to the left) and an ornament with a rose in the center, clearly visible (on the left). While digging the pipe, two cubical stones were found, one of them engraved with Greek signs (fig. y.a) and the other one with Hebrew signs (fig. y.b).

On the eastern buildings, the massive wall goes to the East, where the ditches are spread from the central gate towards the valley. As a result, the local Administration asked for external mouldings of the stones that, being too large, could not be easily transported. The Thesaurus required that no matter the expenditure, the stones should be brought to Vienna, and to cease any communication on this regard. If they were too large, they should have been broken so that the written inscriptions remained on an entire piece - to be removed so that to get these ancient signs. Unearthing this treasure was to continue despite bad weather, until meteorological conditions would become totally unbearable (Arch Mont. Thes. 4042-l804). And further, 27: this week, the southern buildings have been completely unearthed and except the round building, five more rooms, two of which being paved with a very solid oor (well preserved pavement). As seen from the walls and the fallen vaults, they had been curved. They were equipped -

Ele sunt prevzute cu 5 guri de foc, din care dou laterale sunt complet nnegrite de foc. Aceste dou camere (ptrate) erau pline de crmid din pmnt ars, cioburi groase, boli czute. Mai erau o jumtate de scoab, o bucat dintr-un cazan sau lighean de fier i cteva cuie mici. n alt camer au fost descoperite trei pietre cubice cu cteva litere. Pe o piatr erau dou litere latine (fig. y.c), pe alta la fel (fig. y.d) i pe a treia alte semne (fig. y.e), care sunt greu citibile. n a patra camer au fost gsite buci mici de eav de pmnt i o piatr (gresie) ptrat lat de un pantof i 1/2 pe care, jos, era vizibil un cap cu musta i cioc, purtnd coif, mai departe, n stnga sus, dou coase, i lng desenul unor sfori cu noduri (fig. y.f), mai departe n dreapta, un trandafir foarte greu vizibil... Conform ordinului Administraiei, bucile arheologice sunt cu respect expediate, o jumtate de sap, o bucic de eav de pmnt fierul semisferic scobit, un stilet mic... ducaii cosonici... Poate se vor ntreprinde aciuni de elucidare a acestor enigme. Sperm. Am vrea de asemenea s atragem atenia asupra unor eforturi de a se descoperi n jurul Sarmizegetusei-Regia NECROPOLA REGILOR DACI (care se sper a fi cea vzut de un localnic n 1784). Aventurierii au aflat cte ceva despre visul i observaia a crei destinuire i-ar fi adus moartea subit ranului David Albu din Chitid n 1785. E vorba de o mare cresttur n stnca abrupt, cu tencuieli i semne de munc omeneasc unde se deschide un mare gol n mijlocul cruia era o mas rotund domneasc, din aur. ntr-o parte, rezemat cu coatele de mas, era un brbat, tot din aur, n alt parte n faa lui o gur muiereasc toat fcut din aur, n dosul acesteia era o grmad foarte mare de galbeni, iar n spatele acesteia o grmad nc i mai mare, dar numai din argint; 166

with 5 gun-mouths, of which two sides are completely blackened by fire. These two square rooms were filled with burned brick, thick broken and fallen arches. There were also half a clamp, a piece of an iron boiler or bowl and some small nails. In another room there were found three cubical stones with a few letters. On a stone there were 2 Latin letters (Fig. y.c.) as well as on another one (Fig. y.d.) and other signs on the third one (Fig. y.e.), which are hardly readable. In the fourth room there were found small pieces of a pipe and a square stone (tile) width of one shoe and a half on which there could be seen a bearded head, wearing a helmet (downside), then two scythes (up left), and next to the images with knots (fig. y.f.), a very hardly noticeable rose (to the right) According to the Administration Order, archaeological pieces are respectfully sent, half of a hoe, a piece of a pipe, some hemispherical hollowed iron, a small stiletto, ancient ducats Maybe some action will be taken in order to clarify these puzzles. We strongly hope so! We would also want to draw attention of the responsible factors about some still unnoticed efforts to discover the NECROPOLIS of the Dacian Kings, around Sarmizegetusa-Regia (hoped to be the one seen by a local man, in 1784). Adventurers have learned something about the dream and the observation whose revelation would have brought sudden death to David Albu, a peasant from Chitid, in 1785. It is about a big scar notch in the abrupt rock with mortars and signs of human work which opens a great void in the middle of which was a royal round table, made of gold. Aside, with his elbows leaning on the table, there was the gure of a man, made also of gold, in front of him a gure of a woman, also pure gold, and behind her there was a huge pile of gold coins, and behind that a lot even more of silver coins, as big as a human hand. -

banii tia de argint erau mari ca iaca palma mea. Noi, autorii acestei cri, de aici sau de pe lumea cealalt, suntem linitii, pentru c adevrata comoar a Sarmizegetusei-Regia a fost descifrat. Timpul, pe care l-a slujit cu mari sacrificii, l va aprecia pe Constantin Bejgu. Da, pietrele dacilor socotesc! Fac socoteala timpului.

We, the authors of this book, here or the hereafter, are happy, as the real treasure of Sarmizegetusa-Regia was deciphered at last. The time, which he has served with great sacrifice, will appreciate Constantin Bejgu. Indeed, Dacian stones count! They count the time.

167

ILUSTRAII / ILLUSTRATIONS

Fig. 1: Pagin din Anuarul Muzeului de Istorie i Arheologie Prahova. Ploieti 1984. Fig. 1: Pag. from the Directory of the History and Archaeology Museum Prahova, Ploieti, 1984.

Fig. 2: Anuarul Asociatiei Oamenilor de tiinta din Romnia, cuprinznd membrii titulari (anul 1993) ntre care i autorii acestei cri: Constantin Bejgu i David Reu. Fig. 2: Directory of the Association of Romanian Scientists, listing its titular members (in 1993), together with the authors of this book: Constantin Bejgu and David Reu - 169 -

Fig.3: Articol despreComsia pluridisciplinar a A.O.., scris de Acad. Nicolae Teodorescu n revista Academiei Romniei (1991). Fig.3: Paper regarding the Pluridisciplinary Commission of the Association of Romanian Scientists, written by Acad. Nicolae Teodorescu in the Romanian Academy Magazine (1991)

Fig. 4: tiri din presa vremii. Articole n care autorii acestei lucrri insist asupra pericolului n care se afl Sarmizegetusa-Regia. Fig. 4: News in the media of the time. Papers in which the authors of this book insist on the dangerous situation of Sarmizegetusa-Regia.

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Fig. 5: Participri romneti la activitatea SEAC (membri i aciuni). Fig. 5: Romanian participation in SEAC activities (members and actions)

Fig. 6: Participarea autorilor acestei cri la popularizarea cunotinelor tiini fice ale getodacilor. Fig. 6: The authors participation on promoting the scientific knowledge of the Geto-Dacians - 171 -

Fig. 7: Document: Apelul A.O.. ctre Guvernul i Preedinia Romniei. Fig. 7: Document: The Association of Romanian Scientists Appeal to the Romanian Government and President.

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Fig. 8: Tema program din 1994 pentru studiu multi disciplinar n Munii Ortiei, cu termen 1995. Fig. 8: The Programme from 1994 for a multidisciplinary study in the Orastie Mountains, with a deadline in 1995.

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Fig. 9: Copie: Fragment din scrisoarea prof. Constantin Bejgu ctre regizorul David Reu. Fig. 9: Copy: Fragment from Professor C. Bejgus letter to the director David Reu

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Fig. 10: A Planul marelui sanctuar patrulater de la Costeti, jud. Hunedoara (determinri pe teren); a: discuri de calcar existente pe teren; b: discuri de calcar disprute; c: gropi spate n tentativa arheologic de identificare a nc 8 discuri de calcar ce se presupune c ar completa numrul pieselor la 60. B Detaliu asupra elementelor unui stlp de lemn din sanctuar: a: partea de stlp fasonat, utilizat n sanctuar; b: partea subteran a stlpului, ars superficial, nc din construcie, n vederea creterii rezistenei, arsur de la care au provenit urmele de crbune ce a conturat groapa de fixare; c: disc de calcar cu cu destinat a asigura stabilizarea stlpului n sol (cum se procedeaz la stabilizarea stlpilor pentru gard, cu cele 3-4 pietre mari ce formeaz un cu de fixare la baza stlpului) d: lentil de pietri i argil menit a ermetiza spaiul de sub discul de piatr n momentul amenajrii sanctuarului. Fig. 10: A Plan of the Great square sanctuary at Costesti, Hunedoara (land measurments); - a limestone disks on the land area;- b perished limestone disks; - c holes dug for archaeological identification of 8 more limestone disks, thought to complete the total number at 60 B Detail on the elements of a wooden pillar from the sanctuary- a the fashioned part of the pillar, used in the sanctuary;- b the underground part of the pillar, superficially burnt from the beginning, in order to increase its resistance; the coal traces have come from from this burnt, giving contour to the anchorage hole;- c limestone disk with a scoop for safe anchorage of the pillar into the groud (as done for the fence pillars, with the 3-4 big stones that make together a scoop for safe anchorage, at the bottom of the pillar);- d gravel and clay lens, for ermetize the space under de stone disk, in the moment of building the sanctuary. - 175 -

Fig.11:Planul sanctuarelor patrulatere III i IV de la Costeti, jud. Hunedoara a: sanctuarul III cu 6 x 7 = 42 stlpi de lemn b: sanctuarul IV cu 6 x 6 = 36 stlpi de lemn. (1 disc de calcar existent; 2 disc de calcar disprut) Fig. 11: The plan of the square sanctuaries III and IV at Costesti, Hunedoara a sanctuary III, with 6 x 7 = 42 wooden pillars - - b sanctuary IV, with 6 x 6 = 36 wooden pillars (1 still existent limestone disk; 2 perished limestone disk) - 176 -

Fig. 12: Planul sanctuarului circular de la Pecica, jud. Arad, situaia materialului conservat n terenul nederanjat prin lucrri agricole sau alte evenimente (dup I.H. Crian) Fig. 12: The plan of the round sanctuary at Pecica, Arad; the situation of the material preserved in the land remained undisturbed by either agriculture or other events (according to I. H. Crisan)

Fig. 13: reconstituire structural prin metoda calculului statistic de ctre ing. regizor David Reu. Fig. 13: Round Area from Pecica (Arad) structural recomposition by statistic calculation, made by ing. Director David Reu - 177 -

Fig. 14: Situaia dovezilor arheologice in situ la nivelul ipoteticului sanctuar nou, C, de pe terasa XI de la Sarmizegetusa Regia: a: - disc de calcar; b: - contururile de crbune ale unor gropi pentru stlpi de lemn; c: - contururile gropilor unor stlpi de lemn plasai pe marginile sanctuarelor. Fig. 14: Situation of the archaeological evidence in situ, at the hypothetical new sanctuary, C, on the terrace XI, at Sarmisegetusa Regia: - a limestone disk; - b some coal conture of holes for wooden pillars; c - hole conture of some wooden pillars on the edge of the sanctuaries

Fig. 15: Schia de plan a marelui sanctuar patrulater A de la Sarmizegetusa Regia, (dup C. Daicoviciu i colaboratorii) Fig. 15: The draft plan of the great square sanctuary A, at Sarmizegetusa Regia, (according to C. Daicoviciu and co-workers) - 178 -

Fig. 17: Planul marelui sanctuar circular de la Sarmizegetusa Regia (The Great Round Area from Sarmisegetusa Regia): I schi de plan a monumentului: A inel format din 104 blocuri de andezit; B inel format din 30 grupri a cte 6 stlpiori de andezit (+1); C cerc format din 84 stlpi de lemn (cifrele 19,23; 22 i 20 indic numrul stlpilor din fiecare sector); D structur n form de absid nchis coninnd 21 + 13 stlpi de lemn.1-7 praguri formate din lespezi de calcar.II. aspectul unui stlp de lemn din incintele C i D: stlp placat n teracot; piroane masive de fier cu captul exterior inelat; i 4 elementele de substructur specifice unor astfel de construcii. III. detalii structurale la gruprile de 6 stlpiori de andezit din cercul B: bloc de andezit despritor ntre grupri; corpul stlpului de andezit; cepul stlpiorului n care se putea fixa un marcator itinerant avnd forma unui capac. Fig. 17: The plan of the The Great Round sanctuary from Sarmisegetusa Regia: I draft plan of the monument: A ring made of 104 hard rock blocks; B ring made of 30 groups of 6 small hard rock pillars each (+ 1 ); C circle made of 84 wooden pillars (the figures 19, 23, 22 and 20 indicate the number of the pillars fron each sector); D closed apse-like structure, with 21 + 13 wooden pillars. 1-7 lintels made of limestone tiles II. a wooden pillar fron the C and D enclosures1 dale-plated pillar 2 massive iron bolts, with ringed exterior end; 3 and 4 substructure elements, specific for such consturctions III. structure details at groups of 6 small andesite pillars, inside circle B: 1. hard rock block, separating the groups; 2. the hard rock pillar itself; 3. the bunghole of the pillar, wherea lid-shaped itinerant marker might have been fixed - 179 -

Fig. 18: Planul micului sanctuar circular de Ia Sarmizegetusa Regia. Fig. 18: Plan of the Small Round sanctuary at Sarmizegetusa Regia

Fig. 19: Planul sanctuarului circular de la Dolinean, raionul Hotin, regiunea Cernui (azi n Ucraina) I-XXXVI gropile stlpilor de lemn 1-2 gropi n interiorul sanctuarului.

Fig. 19: Plan of the Round sanctuary at Dolinean, Hotin, Cernauti area (nowadays in Ukraine)
I-XXXVI the holes of the wooden pillars1-2 holes inside the sanctuary - 180 -

Fig. 20: inte de fier, masive, de pe terasa XI de la Sarmizegetusa Regia, posibilii marcatori itinerani ce puteau fi folosii n marele sanctuar circular i n marele sanctuar patrulater A. Fig. 20: Massive iron spikes, with rich ornaments, on terrace XI, at Sarmisegetusa Regia, probable itinerant markers that could have been used inside the Great Round sanctuary and inside the Great Square sanctuary A.

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Fig. 21: Planul platformei circulare de andezit A: a) raza discului central 73 cm; b) bordura platformei circulare = 45 cm c) pavajul de andezit cu orien tare meridiana = 953-955 cm. B: Detaliu constructiv asupra unei piese de marmur desti nat a opera pe cercul pentru T-uri. Fig. 21: Plan of the round hard rock platform at Sarmisegetusa Regia (the andesite sun): ray of the sun, as traced by the fixing system of the Ts = 304 cm. A - a ray of the central disk = 73 cm; b border of the circular platform = 45 cm; c hard rock pavement, meridian oriented 953 - 955 cm. B - Building detail on a marble piece, meant to operate on the circle for the Ts - 182 -

Fig. 22: Geometria studiului gnomonului astronomic: Si, Ec i Sv poziiile Soarelui la solstiiul de iarn, echinocii, respectiv la solstiiul de var; AB pilonul generator de umbr al gnomonului astro-nomic; AC, AC i AC lungimea umbrelor corespunztoare pozi-iei Soarelui n Si, Ec sau Sv; , , unghiul nlimii Soarelui la solstiiul de var, la echinocii, respectiv la solstiiul de iarn; Fig. 22: Astronomical gnomon study geometry: - Si, Ec i Sv Sun positions at winter solstice, equinoxes, or summer solstices respectively; - AB the pillar generating shadow, for the astronomical gnomon; - AC, AC i AC length of the shadows corresponding the Sun position in Si, Ec or Sv; - , , Sun height lenth during summer solstices, equinoxes or winter solstice respectively.

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Fig. 23: Planul construciilor de pe terasa XI de la Sarmizegetusa Regia (dup V. Dragomir i M. Rotaru): 1 marele sanctuar circular; 2 marele sanctuar dreptunghiular A + C; 3 micul sanctuar circular; 4 platforma circular de andezit; sanctuarul dreptunghiular din nordvestul terasei, sanctuar care, mpreun cu prelungirea pavat a platformei circulare alctuiesc aliniamentul cu orientare meridian.

Fig. 23: Plan of the constructions on the terrace XI at Sarmisegetusa Regia (according to V.

Dragomir and M, Rotaru): 1. the Great Round sanctuary; 2. the Great Rectangular sanctuary A + C; 3. the Small Round sanctuary; 4. the Round hard rock platform; the Rectangular sanctuary in the N-W of the terrace, which make, together with the paved extension of the round platform, the alignment meridian-oriented. - 184 -

Fig. 24: Planul sanctuarului megalitic de la Stonehenge (Anglia) (dup J.E. Wood) Plan of Stonehenge: Aubrey holes: cerc alctuit din 56 gropi; Y: cerc deschis alctuit din 30 gropi; Z: cerc deschis alctuit din 29 gropi; Cerc Sarsen: structura coninnd 30 megalii legai n 15 perechi prin intermediul a 15 blocuri de roc Sarsen; Cerc pietre albastre: structur alctuit din 59 pietre albastre (a se vedea suma gropilor din Y i Z, desfiinate cu ocazia amplasrii acestui element al sanctuarului); Elips Sarsen: structur alctuit din 10 blocuri megalitice reunite cte dou prin intermediul cte unui bloc Sarsen; Elips pietre albastre: structur format din 19 pietre albastre; 91; 92; 93; 94; 95; 96 blocuri verticale de piatr cu orientare astronomic i cu funcii de redistribuire a elementelor numerice n serii de ordin funcional. * Plan of the Megalitic sanctuary of Stonehenge (according to J.E. Wood): Aubrey holes: circle made of 56 holes; Y: open circle, made of 30 holes; Z: open circle, made of 29 holes; Sarsen Circle: structure containing 30 megalites bound into 15 pairs by 15 blocks of Sarsen rock; Blue stones circle: structure made of 59 blue stones (see also the total number of holes from Y and Z, abandoned on the occasion of building up this element of the sanctuary); Sarsen Ellipse: structure made of 10 megalitic blocks, put together two by two, by help of a Sarsen block; Blue stones Ellipse: structure made of 19 blue stones; 91; 92; 93; 94; 95; 96 vertical stone blocks, astronomically oriented and with functions of redistribution of numeric elements into series of functional grade. - 185 -

Fig. 25: Schema marelui colier de aur din tezaurul de la imleu Silvaniei. Fig. 25: Scheme of the Great Golden Necklace from the Simleul Silvaniei thesaurus

Fig. 26: Tableta de lut din aezarea dacic de la Dumbrava (dup Silviu Sanie) a: aversul tabletei, cu nfiarea imaginilor de Lun Plin i Lun Nou; b: reversul tabletei, cu nfiarea simbolului brcii. Fig. 26: Clay brick from the Dacian settlement at Dumbrava (according to Silviu Sanie) a the front side of the brick, showing the images of Full Moon and New Moon; b the reverse side of the brick, showing the symbol of the boat. - 186 -

Fig. 27: Orientarea echinocial a sanctuarului de la Dolinean:

Fig. 27: Equinox

orientation sanctuary Dolinean of

the from

Fig. 28: Orientarea solstieal a intrrilor n sanctuarul de la Dolinean orientation of the entrances into the sanctuary from Dolinean

Fig. 28: Solstice

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Fig. 29: Plan of causeway postholes at Stonehenge Fig. 29: Plan of causeway postholes at Stonehenge

Identitate Identity - 188 -

Fig. y: Inscripii descrise la pag. 125-126.

Fig. y: Inscriptions described at pag. 125-126.

Dacia - 189 -

CUPRINS CONTENT

Acad. Alexandru Vulpe: Spiritualitatea la gei i la daci / Spiritualily of The Getae and Dacians .......................................................................................5 Dr. astronom Magda Stavinschi: Prefa./ Foreword ...............................................................11 David Reu: Pietrele Dacilor Socotesc / Dacian Stones Can Count ........................................17 Repere pentru istoria civilizaiei / Reference points along the history of Civilization ......................................................................................................17

Filmul tiinific Calendarul getodacic, numeraia / The documentary The getic-dacian calendar. The number of items and their meaning .......................................33 Comentarii la fotograme din film./ Comments to the images from the film .....34 Filmul Documentar Sarmizegetusa pentru istoria civilizaiilor / Documentary film: Sarmizegetusa for the history of civilizations ............................................49 Arheolog dr. Adriana Rusu-Pescaru / Archaeologist dr. Adriana Rusu-Pescaru ....................................................50 Arheolog prof. Dr. Ioan Glodariu / Arheolog prof. Dr. Ioan Glodariu ...............................................................60 Fotograme din filmul Decebal / Shots from the film Decebalus ..........64 Expediie cu membrii Asociaiei Oamenilor de tiin la Sarmizegetusa Regia / Expedition (in 1992) together with the Association of Romanian Scientists to Sarmisegetusa Regia .............................................68 Profesorul Clive Ruggles de la Universitatea Leicester, preedintele Conferinelor Internaionale OXFORD i al Societii Europene pentru arheoastronomie / Professor Clive Ruggles from Leicester University, President of the International OXFORD Conference and of The European Society for Archaeo-astronomy ...................................................................73

Argument, de Acad. Nicolae Teodorescu pentru ipoteza profesorului C. Bejgu / Consideration by Academician Nicolae Teodorescu for introducing the theory of Professor Constantin Bejgu ......................................................77 Ipoteza profesorului Constantin Bejgu: Matematica astronomic i calendaristic a sanctuarelor getodacice / Theory of professor Constantin Bejgu: Astronomical and calendrical mathematics of the getic-dacian sanctuaries...85 I. Prezentarea sintetic a materialului arheologic / Synthetic survey of the archaeological material ...........................................................................85 II. Istoricul cercetrii funciei sanctuarelor dacice / Evolution of researches related to the function of the dacian sanctuaries ....................................94 - 191 -

III. Sanctuarele dacilor ... vorbesc / Dacians sanctuaries ... talk ................99 IV. Tradiie i inovaie n msurarea timpului la geto-daci / Tradition and innovation in the time measurement made by the geto-dacians ...........120 V. Unele aspecte ale istoriei civilizaiei i culturii daco-geilor n lumina cunotinelor despre semnificaiile sanctuarelor / Some aspects of the culture and civilization history of the getae-dacians in the light of the knowledge about the purpose of the sanctuaries ..................................134 Bibliografie / Bibliography ........................................................................150

Comunicarea inginerului regizor David Reu n Jurnalul Astronomic al Academiei: Numeraia un vestigiu noional n arheoastronomie / Scientific comunication of David Reu: The calendar numeration a notional vestige in archaeoastronomy ....................................................................................155 ncheiere cu enigme, de David Reu / A conclusion with puzzles by David Reu .....................163 Ilustraii / Ilustrations .............................................................................................................169

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