The Probanza of the BÖT'aan: ''U T'an in Tok=The Words of Flint''

 

The Probanza of the BÖT'aan: ''U T'an in Tok=The Words of Flint''

Victor. Arturo. Cabello. Reyes

'I do this, I move my hands for Him, whose name is in Heaven, for Him, whose name is in my hands.

Don't allow a Fake Name on my hand.

Take me, receive me, give me your Name don't allow a False Name in my hand.

To Him, whose Name is in Heaven, in the Heavenly House,

I say his Name with my hand, I say his name in Heaven.

Don't Let My Hand Lie.'

(Text of Lacandon origin)

The Probanza of the BÖT'aan = Votan - is the polemical origin of the Master Baalam and faithful Tradition of the grandfather and elder of Caribbean wisdom; the BÖlná, who wields the power of the jaguar's claw, the fearsome BÖ.

As for its power, it is a unitary force with an honorable tradition of Yayaw Ahaw Khan and a substantive pattern of all iconographic and geometric forms of Mayan temples.

Feline master who holds the position of SAJAL.

Your process of understanding Wisdom is similar to the process of solarization and spiritual ascension of the ancient ancestral Ahaw lineage.

Being a broad connoisseur of Crotalus science and high sacred theurgy of nocturnal medicine and hunter of the feline master of forms; Black jaguar = E'K Balam.

It reinforces the thesis, that it is the motive and authentic expression of complex and millenary ancestral forms assimilated by jaguar master's from sacred temples of Mesoamerica and the ancestral Caribbean.

They are mental, iconographic and spiritual forms whose conception is cultured and educated, contemplating in their knowledge, a whole school of teachers in complete artistic-geometric manifestation of complex mathematical equations.

And, of dynamic cyclical mytho-sacred conception.

In 1907, they published in Mexico, The History of the Creation of Heaven and Earth, the work of the friar Ramón Ordoñez y Aguiar.

Let us remember that in his history he included -originally-, another manuscript=Theologia de Los Culebras, where he described, according to the educated friar, 'what he was told about the siege of Palenque.'

Ordoñez y Aguiar was Priest of Ciudad Real de Chiapas, currently San Cristóbal de Las Casas.

There is no evidence of Don Ramón's visit, but there is evidence of the sending of friars to find out about "almost everything".

So, the matter is reported to Don José de Estachería, who is at the moment in the Royal Court of Guatemala.

In 1784, Estachería commissioned Don José Antonio Calderón to reconnoiter and document the place.

To all this, it is Ordoñez who refers to the "old document" (lost), known as:

Votán's Probanza.

It included the ancient wisdom of the enigmatic BÖTAN, the old Master Jaguar = Bol-ná, a wise sailor who, following ''the footprints'' = old Path of the T'HO after the aroma of the Lol Bé = Flower of the Way, preserved the Blessed Proclamation of the Holy and Three Powers = Ja'almajt'aano'ob.

Talking wisdom... it has lived stealthily and guarded for centuries in House X'Balam Naj, since it is there where the Power of the Nojoch Caan is concentrated.

In any case, the ancient Manuscript would be an excellent transcription of the Pictographic Codex in the Tzendal language or, in the ancient Ki-ché language.

As was customary, when listening to the speech of Native Peoples, the friars and discoverers, conquerors and chroniclers, their expressive modalities became between impossible 'auditory entanglements' whose pronunciation for certain indigenous names was terribly problematic.

In this sense, Quetzalcoatl and other gods of many indigenous cultures were called by innumerable names.

For Huitzilopochtli, horrible pronunciation and fantastic variables used =Vizilopuztli, Uitcilopuchtli, Huichilobos.

Antonio de Solís calls him Viztcilupuzutli. (1)

The process of the Conquest was a terrifying language shock and an essential part of indoctrination and "imposition, a la brava", of another European vision of the aborigine.

The friars saw among books and codices the "devil's thing" and their aboriginal languages are diabolical and evil jargon for them.

For their "own devils" were the fanatical religious norm of "screening and continuation."

They were never able to assimilate the expressive varieties and diverse idiomatic tonalities of our Native Peoples.

'There is a third language which is known to men who have gone to war and particularly to the Elders...

They use it when they hold an important meeting in which they wish to keep their resolutions secret.' (2)

Father Fray Bartolomé de Las Casas, when he came with Christopher Columbus, recognizes that Caciques and Bohiques= (BÖs and healers) use in certain ceremonies, Sacred Tongue:

'... there they spoke as if in hubbub like Germans, confusingly I don't know what things and words.

And, about Bohiques he thinks: 'speaking between his teeth'.

On the other hand, it is Ordoñez y Aguiar, who suggests that it was Bishop Núñez de La Vega who discovered the subject:

"... he was the first one he discovered in Chiapas... stories and links of the Votans."

There is, however, evidence of ancient written mention: The Diocletian Constitutions of Bishop De La Vega.

Thus, between nominal variations and old documentary writings it sometimes appears; Botan = Vote or, Woutan.

There are various forms or written variants of the name.

The document continues:

'They vote... it is the third Gentile that is placed on the calendar... they venerate him... and they hold him for the HEART of the peoples.

OL is Spiritual Heart.

Ool = Center and essence; origin of man.

Direct and verbal connection of the Grandparents PARLANTE in wisdom that comes down as K'uche 'spinning' from the cho''ot = spinning of blood and cord Kuxa'an suum = living rope and umbilical cord of Heaven.

The BÖ=K'úch la' Ahal=All being Spinned.

Ol- the heart and Hol= portal.

''ts'a ta wol = put it in your heart.

(Cordemex, 604)

The fundamental problem, the friars listened to the sacred indigenous language Hach T'an = original language, true speech distorting it. =Yuk' kan T'aan. (3)

They did not understand the sacred priestly language.

Antonio de Herrera y Tordesillas, in his Historia, written at the end of the sixteenth century and published in 1601, when trying to assimilate the aboriginal language, and in reference to the word Cacique, alters the spelling of the same.

Don Juan de Castellanos, the poet-chronicler, had already done the same before.

(Don Juan de Castellanos: Elegía Sexta-siglo, xvi)

It is there that he calls Caciques with names = Chaquiras or Pomares.

It is noteworthy the alteration made by writers and chroniclers from the beginning of colonization.

For the erudite researcher Don Emilio Tejera:

"As this was a language, they only knew from having heard it from the mouths of the aborigines, they did not have to attend to etymological reasons."

The correct meaning of the name Bo t'an must be sought in the sages of the Word in the lineage of Balaam ná.

The wisdom of the Cross+++Green is the Ancestral Path and Path of the K'abinal-Karibe.

'... those who unfold the pages of books, the black ink, the red ink... they lead us, they guide us, they tell us the way.'

The AH Tz'ibob, cultured scribes, know the true language and hidden hieratic script of the Bala'an Tsiibtaj.

Master Jaguar and cuchqajaw possessing the Sacred and hidden Wrapping inner power of=ihíyotl as a pristine faculty of the heart of GREEN JADE.

They preserve the Ojer tzij = "Old Word''= u chuch Tzij u qajawtzij.

Ahau-Teachers Mothers and Fathers of the Word.

They = 'cuchqajau' the one who has the wrapping!

Those who have and possess the divine Ihiyotl.

They do not deceive!

His Power is born of Honesty and Humility.

They have their Authentic Name received by vision in their: OoL.

Gift of the Great Spirit and Yum Kaax.

Spiritual Tradition of The Probanza of the BÖT'aan

Votan-is the controversial origin of Master Baalam: ''U T'an in Tok = The Words of Flint''

Victor. Arturo. Cabello. Reyes.

Bibliography:

1. Antonio de Solis: History of the Conquest of Mexico, Chapter XIII.

2. Labat, Jean Baptiste: Voyages, 1693-1705; Paris).

3. Dictionary: Cordemex, 291, 981, 832.

4. Emilio Tejera: Dictionary of Indigenisms Volume II; p.747.

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