www.dacoromanica.

ro
David Reu
PIETRELE DACILOR SOCOTESC
THE DACIAN STONES CAN COUNT
www.dacoromanica.ro
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
www.dacoromanica.ro
David Reu
PIETRELE DACILOR SOCOTESC
THE DACIAN STONES CAN COUNT
Introducere de / introduced by
Acad. Alexandru Vulpe
Prefa de / Foreword
Dr. Magda Stavinschi
Editura Biblioteca Bucuretilor
Bucureti 2011
www.dacoromanica.ro
Prezentarea flmelor CALENDARUL GETO-DACIC. NUMERAIA i
SARMIZEGETUSA PENTRU ISTORIA CIVILIZAIILOR
Introducing the flms produced by REU STUDIO: THE GETIC-DACIAN
CALENDAR. THE NUMBER OF ITEMS AND THEIR MEANING and
SARMIZEGETUSA FOR THE HISTORY OF CIVILIZATIONS
Cercetare tiinifc argumentat de / A scientifc 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 GETIC-
DACIAN SANCTUARIES
Comunicare tiinifc. NUMERAIA-VESTIGIU NOIONAL
N ARHEOASTRONOMIE
Scientifc research: A NOTIONAL VESTIGE IN ARCHAEOASTRONOMY
NCHEIERE CU ENIGME / A CONCLUSION WITH PUZZLES
www.dacoromanica.ro
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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
SPIRITUALITATEA
LA GEI I LA DACI

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 f 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
Acad. Alexandru Vulpe
www.dacoromanica.ro
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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
felds perished in fre 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 Getae-
Dacian spiritual life. It is obvious that all
the tentatives in this feld 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
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 identifcat
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.
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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 absida-
shaped 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 calendar-
sanctuaries 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,
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
find pus n legtur cu rsritul soarelui
la solstiii sau echinocii. Aiderea i la
Sarmizegetusa.
Unele dintre aceste observaii nu pot f
negate, sunt evidente i refect 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 infuene recepionate
din lumea greac i elenistic sau nscute n
civilizaiile orientale i transmise prin flier
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
www.dacoromanica.ro
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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
mai vechi, dar de prim mn n ultim
instan fliera surselor merge pn la Dion
Chrysostomos (Gur de aur), flosof 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 semnifcaia 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 f avut o
semnifcaie. 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 f 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 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.
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
www.dacoromanica.ro
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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 insuffcient
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 signifcant 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.
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 afrmaii:
fecrui 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 insufciente ale arheologiei? Desigur,
nu putem mpiedica fantezia s joace un rol
nsemnat n formularea oricrei presupuneri.
Pe de alt parte, colaborarea interdisciplinar
cu astronomii, geofzicienii, matematicienii,
istoricii religiilor este astzi indispensabil
pentru realizarea unui progres ctui de mic
n cercetarea acestei teme.
S fm realiti: obligaia imediat a
cercettorilor acestui fascinant domeniu este
punerea n valoare cu maxim acuratee a
surselor de care dispunem n prezent. n ca-
zul 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 oric-
ror eforturi, fe ele orict de costisitoare, n ve-
derea 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 basore-
liefurile Columnei lui Traian, este tot ce sub-
zist mai semnifcativ de pe urma unei civili-
zaii 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 do-
rina noastr de a cunoate esena spiritualitii
geilor i a dacilor, reprezint singura cale de
mbogire a cunotinelor despre acest aspect
al civilizaiei strmoilor notri.
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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 scientifc 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 fve 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 frst in the whole
world. A study dating from 1999 showd that
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 tiinifce, 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
afrmm c...
Suntem n centrul Europei
Din ce n ce mai multe dovezi vin n
sprijinul ipotezei c strmoii notri daci pot
f considerai printre cele mai vechi populaii
din lume. n 1961 au fost gsite n Romnia
cteva tblie de lut cu o scriere considerat
a f prima din lume. n anul 1999, un studiu
fcut la Sarmizegetusa Regia a pus n
Dr. Astronom/Astronomer Magda Stavinschi
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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 (fg.1)
After fnding 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
eviden faptul c cetile dacice cunoscute
acum la Ortie sunt doar o mic parte a unui
ora uria, ntins pe o suprafa de 200 km
2
,
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. (fg 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, find 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
www.dacoromanica.ro
- 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. (fg.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 (fg.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
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 certifcat 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 f
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 pictografc, 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
www.dacoromanica.ro
- 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
(fg. 4,5).
The chronology for the Proto-
Romanians
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 signifcant
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 diffcult task
and addresses to the worlds most enlighted
personalities in order to fnd 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 fve centuries after Jesus birth,
he succeeds to approximate this moment with
only a very small 4-7 years error, considering
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 difcile
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 f 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
www.dacoromanica.ro
- 15 -
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 beneft of
the entire mankind.

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 benefciul ntregii
umaniti.
www.dacoromanica.ro
- 17 -
David Reu

PIETRELE DACILOR
SOCOTESC
Repere pentru istoria civilizaiei
Spunea Rousseau: Astronomia
este profesorul de civiliza ie al omenirii.
n altarele timpului, pietrele geto-dacilor
socotesc. Ele sunt borne astronomice.
Urcam la Grditea Muncelului, pen-
tru a flma la nceputul anilor 80 iscoditorii
Cuteztori ai Casei Pionierilor din Deva,
condui de eminentul profesor de istorie din
Ortioara de Sus, directorul Viorel Mano-
lescu. 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 fe ROTONDA MARE A SOARELUI i
ROTONDA MIC A LUNII.
Mare v va f 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 sacrifcrii, 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 soco telile trecerilor
de timp ale regilor-preoi ai lui Amon, n
Teba. tim c o parte din cunotinele sale
astronomice, getul Zalmoxis ar f deprins-o
de la egipteni. Sau c ... se spune c la gei
este cinstit Cronos i c el poart numele
Zalmoxis (La greci Cronos, find divinitatea
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 flm 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).
www.dacoromanica.ro
- 18 -
primordial a timpului).
Mi-l imaginez pe acel Prim Preane-
lept, pe Zalmoxe, cel din fruntea irului de
preanelepi cu acest nume, om ales al aces-
tor meleaguri Carpato-Danubiano-Pontice,
devenit Preot, Rege i Zeu, ca find 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 fu 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 semnifcaiile Rotondei Mici
de la Sarmizegetusa-Regia, putem admite
c Zalmoxe a trit ntr-o epoc n care avea
cum s cunoasc n aciune regulile Regilor-
Preoi 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 specifc 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
I can imagine this most wise Zalmoxis,
the most powerful name, this absolutely
particular man in the Carpathian-Danubian-
Pontic 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 specifc original Dacian way, who
brilliantly reported everything to their own
experience.
Illuminated priests of the High Priest
Zalmoxis would build all over the Getic-
Dacian territory sanctuaries where the
www.dacoromanica.ro
- 19 -
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, flosof.
i, cineva trebuia s adune la un loc,
s analizeze i s ptrund geniul original
zamolxian, pentru a ne face fericiii benefciari
ai acestui secret iniiatic de nsemntate
cultural aparte pentru omenire.
Acesta avea s fe Constantin Bejgu,
nscut la 7 august 1942 n satul Btrni, de
lng Vlenii de Munte.
Constantin Bejgu a absolvit Facultatea
de Filosofe 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 f demni de
excelena naintailor.
Constantin Bejgu ne dovedete c
fr cunoaterea civilizaiei dacice nu se pot
nelege multe enigme tiinifce 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 difcultii cu care unii
arheologi rein socoteli de genul 6 x 7 = 42 i
42 x 7 = 294, adic 295 1, 295 find 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 aliniamente-
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 benefciaries of this initiated
secret of a special cultural signifcance 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 scientifc
mysteries of the ancient world.
It is true that many archaeologists do
not like multidisciplinary demonstrations, but
we must admit that archaeological fndings
(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 diffculty 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
www.dacoromanica.ro
- 20 -
rboj, pe bronz, n coliere-calendar etc.), s
fe inclus ntre vestigiile activitii umane,
oferind dovezi sigure despre viaa material
i spiritual.
Piesa arheologic i trstura caracte-
ristic au, n cazul acesta, nelesuri speciale,
n sensul referirii necesare la numeraia pe
care o slujesc. Numeraia calendarului ge-
to-dacic impune cifre simple ca 7 (numrul
zilelor dintr-o sptmn), 6 (numrul ciclu-
rilor 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 arheologi-
ce 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 find 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 fecare. Evident, e vorba de un
sanctuar cu patru iruri de cte treisprezece
plite fecare, 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.
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
fgures, 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.
www.dacoromanica.ro
- 21 -
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 vesti-
giu noional arheologic, am constatat c cele
104 blocuri de andezit ce nconjoar Mare-
le 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 brao-
veni ai unei lucrri pe aceast tem.
Precizarea mea a fost apreciat de
Acad. Nicolae Teodorescu i admis de
Constantin Bejgu n flmul documentar-
tiinifc pe care l-am realizat ca regizor la
Studioul Cinematografc Alexandru Sahia
(azi Sahia Film) Calendarul geto-dacic.
Numeraia (1989)
Iat paragraful respectiv din comenta-
riul flmului, scris mpreun: Vestigiile arhe-
ologice indic, n inelul exterior al Marelui
Sanctuar de la Sarmizegetusa Regia, cifra de
104 ca reprezentnd numrul blocurilor de
piatr bine fasonate. Regizorul flmului men-
ioneaz c acesta este un posibil argument
n favoarea numrului de 52 sptmni din
anul dacic, dovedind concentrarea aici a n-
tregului rboj-calendar. Apare evident pre-
ocuparea 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 fe prezentat n formula
t =
13(364 + 2) + 8 x 364
= 365,238 zile
21
Aceasta este citirea matematico-calen-
daristic a numeraiei din Marele Sanctuar
Circular al Sarmizegetusei: opernd 13
corecii de cte 2 zile n plus (extra-calenda-
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
fndings 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 Acade-
mician Nicolae Teodorescu and admitted by
Constantin Bejgu in the flm The Getic
Dacian Calendar. The Number of Items and
Their Meaning (The Numeration)(1989)
a scientifc documentary that I made as a
director at Alexandru Sahia Studios (now
Sahiaflm).
Heres the subparagraph of the
comment to the flm: The archaeological
remains indicate in the outer ring of the
Grand Sanctuary of Sarmizegetusa Regia the
fgure 104 as the number of the well-shaped
stone blocks. The director of the flm 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
www.dacoromanica.ro
- 22 -
ristice) la fecare 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 ciclu-
lui 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 f 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 semnifcaiilor 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 find cerut
de numeraia arheoastronomic, deoarece
nu poate f 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 confrme justeea defnirii 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
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 frst excavati-
on, archaeologist Acad. Hadrian Daicoviciu
miscalculated (as he himself admitted) to 68
the number of columns surrounding the Hor-
seshoe of the Great Circular Sanctuary. Sub-
sequently he would fx 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 confdence
and therefore of interest to decipher the nu-
merical signifcance 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 confrm the correctness
of the defnition 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
www.dacoromanica.ro
- 23 -
Magda Stavinschi, directoarea Institutului
Astronomic al Academiei Romne, comisie
n care profesorul Constantin Bejgu activa cu
mult contiinciozitate (fg. 2, fg. 3).
n anii 199l-l992 i 1993 am organizat
expediii tiinifce 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 cercet tori
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 Conferine-
lor Internaionale OXFORD pentru arheoas-
tronomie, la invitaia Asociaiei Oamenilor
de tiin, a Comisiei Naionale UNESCO
pentru Romniei, n nelegere cu Societa-
tea tiinelor Matematice, Institutului de
Astronomie i Institutului de Geodinamic
ale Academiei Romne, precum i cu Consi-
liul Local Judeean Hunedoara, Muzeul Ar-
heologic 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.
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 scientifc expeditions to the
Dacian sanctuaries at Costesti- Hunedoara
and Sarmizegetusa Regia.
On the expedition in 1992, notable na-
mes participated, as the octogenarian Aca-
demician Nicolae Teodorescu, the archae-
ologists and doctors of science Alexandru
Vulpe and Vasile Boronean, the directress
of the Museum of Deva, archaeologist Adri-
ana Rusu, the archaeologist Victor Teodo-
rescu from Ploieti together with well-known
researchers in the multidisciplinary study
of archeology General engineer lt. Vasile
Dragomir, eng. Fl. C. Stnescu, architect Sil-
via Pun, the astronomers Dr. Dorin Chi,
Dr. Tiberiu Oproiu, Irina Predeanu, Petre
Popescu, eng. speologist Ic Giurgiu, eng.
Paul Tonciulescu, Luca Manta and resear-
chers 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.
www.dacoromanica.ro
- 24 -
Expediia s-a transformat ntr-un real
colocviu internaional despre cunotinele
tiinifce 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, andu-
se 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). (fg. 5)
Membrii A.O.., ntre care profesorul
Bejgu au inut nenumrate prelegeri despre
cunotinele tiinifce ale dacilor n coli,
faculti, case de cultur, asociaii tiinifce
(fg. 6).
mpreun am semnat n 1992 APELUL
avertisment adresat instituiilor supreme
ale Statului, prin care se cereau msuri
urgente pentru conservarea i valorifcarea
monumentelor dacice, apel pe care l redm
aici, cumeniunea c are i azi aceeai
actualitate i nsemntate. (fg. 7)
Comisia pentru Investigarea Pluri-
disciplinar a Istoriei i Arheologiei a Aso-
ciaiei Oamenilor de tiin din Romnia
a reunit n cadrul EXPEDIIEI COLOC-
VIU intitulata Cunotine tiinice ale
dacilor personaliti de diverse speciali-
ti din instituii implicate n cercetarea i
armarea valorilor spirituale.
The expedition turned into a real in-
ternational colloquium on the scientifc
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 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. 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 mem-
bers, including Prof. Bejgu, held numero-
us lectures in schools, colleges, houses of
culture, and scientifc associations on sci-
entifc 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 Da-
cian monuments. The text can be read here,
with the specifcation that it has the same va-
lue and signifcance even today. (Fig. 7)
The Commission for the Multidisci-
plinary Investigation of History and Arche-
ology within the Association of the Roma-
nian Scientists brought together many speci-
alists from different areas of study, working
in different institutions involved in resear-
ching and asserting spiritual values, within
the COLLOQUIUM - EXPEDITION on the
topic Scientic knowledge of the Dacians.
www.dacoromanica.ro
- 25 -
Aciunea a avut loc n intervalul 20-
23 septembrie 1991, la Sarmizegetusa Re-
gia i mprejurimi, nscriindu-se n irul
de manifestri de acest gen, cum a fost cea
organizat de redacia Buletinului Monu-
mentelor Istorice mpreun cu arheologii
din zon, n iulie 1971.
Participanii la expediia noastr re-
armau c vestigiile arheologice dacice din
Munii ureanu (Ortiei) reprezint un
obiectiv de importan naional primordi-
al i de deosebit interes tiinic universal.
Aceast importan i acest interes
decurg din concepia original a sistemu-
lui constructiv de ansamblu, bazat pe cu-
notine tehnice i tiinice de arhitectu-
r, 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 conser-
vare 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 di-
structiv 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 supra-
veghere i paz; accesul este necontrolat
starea i integritatea pieselor sunt nesu-
pravegheate.
Fa de cele mai sus artate, reinn-
du-ne cu greu strigtul de maxim ngrijo-
rare, facem un struitor apel pentru:
- promovarea de urgen a unei le-
gislaii speciale n vederea declarrii an-
samblului monumentelor dacice din Mun-
ii ureanu (Ortiei) precum i a mediu-
lui nconjurtor, ca REZERVAIE NAI-
ONAL, cu toate msurile ce decurg de
aici;
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;
www.dacoromanica.ro
- 26 -
- asigurarea mijloacelor de organi-
zare, materiale i nanciare n vederea ela-
borrii i realizrii unui proiect naional
de protejare, salvare, investigare, restau-
rare, conservare i valoricare tiinic
pluridisciplinar a vestigiilor geto-dacice.
n acest sens propunem ca prim
obiectiv i de maxim urgen COMPLE-
XUL SARMIZEGETUSA-REGIA, cernd
includerea lui pe lista de prioriti absolute
a UNESCO pentru CONVENIA PATRI-
MONIULUI 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 (fg. 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, Luncani-
Piatra Roie, Costeti-Blidaru, Costeti-
Cetuie, 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.
***
www.dacoromanica.ro
- 27 -
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 f 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. (fg. 9)
A mrturisi c, dup mine, Constantin
Bejgu avea chiar o statur i un chip specifc
dacilor, aa cum i cunoatem noi din baso-
reliefurile Columnei Traiane i din reprodu-
cerile unor statui de pileai. Era un mare iu-
bitor 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, le-
am comunicat la colocviile noastre.
1. Dup ce inginerul Florin C. Stnescu
Presenting the summary paper of
the researcher Constantin Bejgu, I am sure
that I provide science a valuable archaeo-
astronomy 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 diffcult,
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 fght 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
fght 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 specifc 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 frst 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 fsh, 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
www.dacoromanica.ro
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din Sibiu, cu ndrumarea arheologului Ion
Glodariu au fcut ca, prin ceaa unor pruden-
e exagerate, s strbat razele SOARELUI
DE ANADEZIT ale incintei sacre, cu posi-
bilele lui semnifcaii astronomice, s-a recu-
cerit pentru tiina strmoilor nordul perfect,
echinociile i solstiiile, determinate n acest
perimetru! Eu susineam c aceste semnifca-
ii nu exclud folosirea altarului pentru cult.
Aa c propuneam scenarii, ca acesta: De
sub lespezile de andezit, n timpul ceremoni-
ilor curgea, ctre mulimea de sub deal, apa
amestecat cu sngele rezultat din sacrifcii
pe jgheaburi mari, cioplite din calcar....
Ceremoniile puteau prevesti fenomene
astronomice n stare s impresi oneze 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 amplasamentele-
calendar 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, na-
inteaz pe table de piatr din gresie rezis-
tent, lefuite cu grij strbtnd grdinile
suspendate ale aezrii. n faa altarului, ei
constat trecerea zilei, pe care iniiaii o con-
semneaz 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
semnifcaiile pieselor acestor sanctuare,
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 signifcance,
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 sacrifce 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 clock-
hand!
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 signifcance 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,
www.dacoromanica.ro
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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, afai 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 sacrifciu.
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 semne-
lor 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
afate 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 suf n fuier, un tub de os foarte
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
sacrifced.
Its almost full moon night. We
maintain the sacred fre 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 6
th
round of 10 lunations each.
The High Priest solemnly records the
event, showing that the moon is not still ro-
unded. He raises one of three spears near the
sacred fre, announcing the holiday of these
three extra-calendar days dedicated to the
cult of Zalmoxis (60 lunations correspond to
fve years of twelve months each, very com-
mon in Greek city-states, which Herodotus
refers to when speaking about sending mes-
sengers to Zalmoxis, by Getic-Dacians).
The event is announced by an old man
blowing the whistle, a highly polished bone
www.dacoromanica.ro
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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 f
trimis sol la Zalmoxe. Acesta se dovedete
a f 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 poet
11

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 tiinifci
pluridisciplinari.
Pregtind pentru tipar aceast lucrare,
m gndesc la nenumratele creiere
romneti care stpnesc magia matematicii
i colind lumea afrmndu-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 defniiilor 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)
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
poet
11
, 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 defnitions.
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)
www.dacoromanica.ro
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8. Acta Mussei Napocensis 22-23, 85-
86, p. 105-l47.
9. I.H. Crian Spiritualitatea geto-
dacilor, Ed. Albatros, Buc, 86.
10. Herodot IV, 94.
11. Ovidiu. Pont, II, 9, 5l-54.
12. Film documentar tiinifc Calendarul
geto-dacic. Numeraia, Sahia Film 1989.
8. Acta Mussei Napocensis 22-23, 85-
86, p. 105-l47.
9. I.H. Crian Spiritualitatea geto-
dacilor, Ed. Albatros, Buc, 86.
10. Herodot IV, 94.
11. Ovidiu. Pont, II, 9, 5l-54.
12. A documentary flm: Calendarul geto-
dacic. Numeraia Sahiaflm 1989.
www.dacoromanica.ro
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The documentary THE GETIC-
DACIAN 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 Teodor-
escu (mathematics astronomy) and Dr.
Alexandru Vulpe (archaeology ancient
history)
Filmul tiinic
CALENDARUL GETO-
DACIC, 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).
Handwritten texts of the scientifc advi-
sors:
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 Getic-
Dacian 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.
Texte olografe ale consultanilor
tiinifci.
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: Con-
sider c, din punct de vedere arheologic
i istoric, scenariul ndeplinete condiiile
necesare pentru a putea pus n practic.
Ipoteza funciei calendaristice a grupuri-
lor de aliniamente circulare i rectangu-
lare din sanctuarele dacice a fost emis
i discutat cu mult competen de
specialiti. Plecnd de la aceast ipotez
a relaiilor numerice din cadrul alinia-
mentelor, 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 ap-
ropiat de marile civilizaii ale vremii. Sunt
deci de acord cu realizarea acestui lm i
cu consultarea tiinic a realizatorilor.
www.dacoromanica.ro
- 34 -
Comments to the images from the lm
The Getic-Dacian calendar. The
number of items and their meaning
Getic-Dacian relics continue to fasci-
nate us, by their mystery. They have always
suggested interest in astronomical and calen-
dar mathematics.
This interest comes from the regularity
of columns and stones groups, circularly and
rectangularly shaped.
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.
www.dacoromanica.ro
- 35 -
The oppinion of acad. Nicolae Teo-
dorescu, President of the Romanian Math-
ematicians Society and The Association of
Romanian Scientists, Secretary General of
The Balcans Mathematicians Union: Go-
ing deeper into some essential aspects of
the mathematical or astronomical knowled-
geof the Dacians, determines the historians
to search in our ancient sanctuaries ency-
phered secrets. The sanctuaries function
as calendars has been broadly discussed by
archeologists, mathematicians, engineers,
architects and other specialists.
Iat prerea Acad. Nicolae Teodorescu,
preedintele Societii de tiine Matemati-
ce i al Asociaiei Oamenilor de tiin din
Romnia, secretarul general al Uniunii Bal-
canice 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, mate-
maticieni, ingineri, arhiteci i ali oameni
de cultur.
Our researchers re-make in the studio
some experimental models, to support a dar-
ing mathematic- astronomical hypothesis re-
garding the calendar functions of these altars
of an ancient time, starting from the archaeo-
logical reality kept in the feld or in reports
and papers from the diggings.
Colectivul nostru de realizatori recon-
stituie n studio machete pentru o ndrznea
ipotez matematico-astronomic referitoare
la menirea calendaristic a altarelor timpu-
lui att de ndeprtat, pornind de la realitatea
arheologic pstrat n teren sau consemnat
n rapoarte de spturi i comunicri.
www.dacoromanica.ro
- 36 -
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.
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.
Acad. Nicolae Teodorescu: Lets con-
dently step onto knowledge ground of our
silent but yet so meaningful relics, which
will never be enough valued.
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.
www.dacoromanica.ro
- 37 -
In 1984, Prof. Constantin Bejgu is-
sued 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.
n anul 1984 Prof. Constantin Be-
jgu public o ipotez despre legtura dintre
ritmurile unor grupri de piese din desco-
peririle arheologice i ritmurile ciclurilor
lunare sau solare, propunnd o descifrare
original a rbojului calendar din sanctuarele
geto-dacice.
The author explained: History of cul-
ture 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.
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 lu-
mii animale de ciclicitatea fazelor Lunii.
www.dacoromanica.ro
- 38 -
These are the main elements of the the-
ory: It is already known that Moon phases
have offered the 2 time units, the 7 days week
and the 4 weeks month.
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.
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.
Dar lunaia, perioada de aliniere a Lu-
nii cu Pmntul n aceeai poziie relativ
fa de Soare, dureaz mai mult de 29 de zile
i jumtate.
www.dacoromanica.ro
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Archaeological relics from Costeti,
Hunedoara, reveal two close sanctuaries,
having 6 or 7 column rows each.
Vestigiile arheologice de la Costeti,
judeul Hunedoara, relev dou sanctuare n-
vecinate, cu cte 6 rnduri de 6 sau 7 stlpi
fecare.
www.dacoromanica.ro
- 40 -
Within Dacian settlement of Pecica,
Arad, a sanctuary was discovered in the frst
century B.C., having also 6 or 7 pillars on
each row
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 fecare.
C.B.: These alignments remind us
about the 30 groups of 6+1 pillars, from the
Great Circular Sanctuary of Sarmisegetusa
Regia.
C.B.: Aceste aliniamente amintesc de
cele 30 de grupri a cte 6+1 stlpiori din
Marele Sanctuar Circular de la Sarmizege-
tusa Regia.
www.dacoromanica.ro
- 41 -
C.B. : If we count one week for each
pillar in the alignments with 42 pieces, we
can fnd 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 con-
troversial 10 months calendar. (the source for
the names we now use for the last 4 months
of the year: September, October, November,
December).
C.B.: Semnifcnd cu o sptmn
fecare stlp din aliniamentele cu 42 piese,
afm cheia enigmei. (N. DR: Sunt ntrebat:
de ce semnifcm cum vrem stlpii? Rs-
pund: Nu cum vrem, ci dup numeroase n-
cercri, cu multe variante de numere, autorul
ipotezei a ajuns la descoperirea cifrelor folo-
site.) 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.)
If each pillar gets the signifcance 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).
Dac semnifcaia de 10 lunaii este
dat fecrui 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 (extra-
calendaristice).
www.dacoromanica.ro
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C. B.: The cycle thus built will be
completed after 360 lunations, with a negli-
gible 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 al-
ready know, of Sumerian origins.
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.
On this sacred Dacian mountain, may-
be on Kogaionon (as Strabon mentioned),
at Sarmisegetusa Regia, in the Great Cir-
cualr Sanctuary, the Geto-Dacian calendar
was used. The already mentioned monthly
rhythms were bringing traditional celebra-
tions, which took place at 84 weeks and were
asking for corrections to agree the calendar
time with the astronomical one.
Pe acest munte sacru al dacilor, ntr-
un 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.
www.dacoromanica.ro
- 43 -
This theory is justifed 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.
Ipoteza este justifcat 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 schim-
barea anotimpurilor.
We can thus notice the so-called diur-
nal motion of the sun. After the longest night,
at winter solstice on December 22 the Da-
cian 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.
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.
www.dacoromanica.ro
- 44 -
This succession makes a Dacian year
of 13 months with 4 weeks per month, mean-
ing 52 weeks. Overall, 364 days.
Aceast succesiune contureaz un an
dacic de 13 luni a cte 4 sptmni, adic 52
de sptmni. Un total de 364 de zile.
C.B.: Rectangular solar calendar
from Sarmisegetusa Regia included 52 col-
umns on 4 rows, with 13 and 7 thicker pillars
each, axially placed.
Deceneus priests could use the 7 cen-
tral 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 fg-
ure 104 as the number of well-shaped hard
rock blocks surrounding the Great Circular
sanctuary.
The lm director stated that this is sup-
port 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.
C.B. Calendarul Solar Dreptunghiu-
lar 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 mar-
carea sptmnii. Cu rndurile de 4 stlpi
puteau marca 4 sptmni din luna calen-
daristic, iar cu irurile de 13 stlpi, cele 4
anotimpuri a cte 13 sptmni, deci 52 sp-
tmni 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 num-
rului de sptmni din anul dacic dublat aici
(52x2=104), dovedind concentrarea n aceas-
t Rotond a ntregului rboj-calendar.
www.dacoromanica.ro
- 45 -
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 addi-
tions (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.
Adaosul de 2 zile dup 84 de sptmni
putea lungi un numr de ani astfel nct me-
dia 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.
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.
Media este: 13x366+8x364 mprit
la 21=365,238 zile. Astfel, media obinut
fcea calendarul dacic mai precis dect cel
iulian al romanilor!
Following the conciliation of the moon
observation and the sun calendar calcula-
tions, the Little Round Sanctuary indicates
the delay of the moon phase, at the end of
each 21 tropical years 13 groups for 13
cycles.
Urmrind punerea de acord a observa-
iilor 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 fecrui
ciclu de 21 de ani tropici 13 grupri pentru
13 cicluri.
www.dacoromanica.ro
- 46 -
The age of this calendar can be deter-
mined, 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 Pith-
agora, as being very realistic).
Adoptarea acestui sistem de semnifca-
ii numerice se poate situa prin calcule la pes-
te 700 de ani nainte de Hristos. (N. DR: De
aceea profesorul Constantin Bejgu considera
ntemeiat scrierea lui Herodot, c Zalmoxe
ar f trit naintea lui Pitagora.
The holes of 36 pillars in the Dacian
sanctuary at Dolinean, on Dniester, I
st
cen-
tury after Christ, and also the possible func-
tion 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.
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 me-
morarea numeraiei ncifrate n sanctuarele
din Munii Ortiei, dovedesc rspndirea de
calendare identice pe ntreg cuprinsul Daciei.
The same numeration is to be found
in the Great Gold Necklace in Simleul Sil-
vaniei: 52 pendants are mathematically or-
ganised, like the Sarmisegetusa calendar.
Dating this thesaurus in the 4th century
after Christ suggests cultural continuity in
Transylvania.
Aceeai numeraie apare i n Marele
Colier de aur de la imleul Silvaniei: 52 pan-
dative sunt organizate dup logica matema-
tic a calendarului din Sarmizegetusa Regia.
Datarea n secolul IV d. Hr. a acestui tezaur,
sugereaz continuitatea culturii autohtone n
Transilvania.
www.dacoromanica.ro
- 47 -
With a multi-millenary experience, the
Dacian numeration in the sanctuaries makes
a valuable national archaeological thesau-
rus. It also suggests the key of understand-
ing mathematical and astronomical aspects
in stones and pillars arrangements, at the
mysterious Stonehenge 2
nd
millenium B.C.
Consemnnd o experien multimile-
nar, limbajul numeraiei din sanctuarele ge-
to-dacice se constitue ntr-un valoros tezaur
de vestigii noionale. El sugereaz i cheia
dezlegrii aspectelor matematico-astrono-
mice n organizarea pietrelor i stlpilor din
enigmaticul Stonehenge mileniul II . Hr.
www.dacoromanica.ro
- 48 -
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.
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 c-
rei nivel, considerat n cadrul larg al lumii
antice, se dovedete din ce n ce mai mult a
apropiat de marile civilizaii ale vremii.
Acad. N. T: The authors of the lm
suggest a new approach, that seems true
and realistic to me, giving valuable infor-
mation for understanding some controver-
sial aspects of humankind history and civi-
lization.
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.
www.dacoromanica.ro
- 49 -
DOCUMENTARY FILM:
SARMIZEGETUSA
FOR THE HISTORY
OF CIVILIZATIONS
REU STUDIO,
a lm by David and Tudor Reu.
FILMUL DOCUMENTAR
SARMIZEGETUSA PENTRU
ISTORIA CIVILIZAIILOR
REU STUDIO,
un lm de David i Tudor Reu.
Genericul flmului.

The front titles of the flm
www.dacoromanica.ro
- 50 -
Archaeologist dr. Adriana Rusu-Pescaru,
director of Museum od Dacian and Roman
Civilization - DEVA
Archeological fndings show a continu-
ous and intense social and economic activ-
ity in the Paleolithic, Neolithic, Bronze Age
and the two Iron Age phases, in the district
of Hunedoara.
Arheolog dr. Adriana Rusu-Pescaru,
director al Muzeului Civilizaiei Dacice i
Romane - DEVA
Descoperirile arheologice de pe teri-
toriul Hunedoarei arat o continu i intens
activitate social i economic din perioada
paleoliticului, neoliticului, epocii bronzului
i celor dou faze ale epocii ferului.
www.dacoromanica.ro
- 51 -
Dacians had very high developed sil-
ver 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, reli-
gious monuments from metal or stone. Da-
cians 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 Scori-
los son.
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 fgura 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 fu, inscripia find citit
Decebal ful lui Scorilo.
www.dacoromanica.ro
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www.dacoromanica.ro
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www.dacoromanica.ro
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While climbing up the river valley of
Grditea, towards Sarmizegetusa Regia. Over
hills and valleys, there can be seen many settle-
ments of the civilian, military, political and spiri-
tual complex of the Dacians. The Dacian fortresses
complex form Ortie Mountains, during the sec-
ond century B.C. the frst century after Christ,
included Costeti Blidaru, Piatra Roie and Feele
Albe an architectural assembly that protected the
great headquarters of Sarmisegetusa Regia.
Urcm pe Valea Apei Grditei spre
Sarmizegetusa Regia. Pe dealuri i n vi, nu-
meroase aezri ale complexului civil, mili-
tar, 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.
www.dacoromanica.ro
- 55 -
The frst 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 fortifcations: 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 fxed),
while the empty space between these surfac-
es was flled with ground and river stones.
Some spiritual - cultural elements, consisting
in four sanctuaries alignments of limestone
drums, used as a basis for rising wooden col-
umns, were also discovered in the area.
Prima fortifcaie 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 fortifcaii: 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 fxau 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.
www.dacoromanica.ro
- 56 -
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.
Mai sus, pe Valea Apei, se afa cea mai
puternic fortifcaie, pe dealul Blidaru, la
700 m altitudine, cu 6 turnuri solide. Cetile
dacilor se vedeau ntre ele pentru a se sprijini
reciproc.
www.dacoromanica.ro
- 57 -
The capital of the Dacian state,
Sarmisegetusa Regia, was located in the
Western side of ureanu Mountains, on rug-
ged feld, at 1000 m altitude. The entire area
encompassed a vast complex of forts and set-
tlements, extending over approx. 200 square
kilometers.
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 fortifcaii i
aezri, ntinse pe cca. 200 km ptrai.
www.dacoromanica.ro
- 58 -
Sarmisegetusa Regia was placed on the
holly mountains of the Dacians, Kogaionon,
lying on more than 200 artifcial terraces, all
of which had the characteristics of a city, in
the ancient sense (including water and drain-
age 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 deci-
phered or not known yet.
Sarmizegetusa Regia era amplasat pe
Muntele sfnt al dacilor, Kogaionon, pe mai
mult de 200 de terase artifciale, avnd toate
caracteristicile unui ora n accepiunea ter-
menului din antichitate (inclusiv aduciune
de ap i canalizare). Zona sacr se afa pe
dou terase susinute de ziduri de piatr i cu-
prinznd 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.
www.dacoromanica.ro
- 59 -
www.dacoromanica.ro
- 60 -
Arheolog prof. Dr. Ioan Glodariu:
The iron age started in Romania in the
twelfth century B.C., with rich mining activi-
ties at the surface, and was highly developed
in the second part of this period. Dacians
were using an improved furnace for iron re-
duction. They could obtain highly weight ball
lumps near Sarmisegetusa (40 kg). The quan-
tity of iron here could easily get over the one
known in the area between Vienna and Sofa.
But their greatest achievement is manufactur-
ing 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.
Arheolog prof. Dr. Ioan Glodariu:
Civilizaia ferului n Romnia n-
cepe din secolul al XII lea . Hr. cu bogate
exploatri la suprafa, find foarte dezvoltat
n a doua vrst a ferului. Dacii au cunoscut
un cuptor perfecionat pentru reducerea feru-
lui. Obineau lupe de greutate foarte mare (40
kg lng Sarmizegetusa). Cantitatea de fer
de aici o ntrece pe cea cunoscut pn acum
ntre Viena i Sofa. Dar cea mai mare real-
izare e cea a unor unelte originale, care i-au
pstrat forma i utilitatea pn azi. Romanii
au reutilizat minele de fer ale dacilor. i n
prezent Hunedoara e un mare productor de
fer.
www.dacoromanica.ro
- 61 -
www.dacoromanica.ro
- 62 -
Speaking about Dacian scientifc ac-
tivities, ancient news seemed quite incred-
ible (according to Iordanes, who spoke about
modern activities!). We know from archaeo-
logical studies that Dacians used empiric
pharmacy (lists with remedy herbs), or medi-
cal surgery (such as brain trepanation).
We know about mathematic and astro-
nomical implications of the Dacian construc-
tions (especially the sacred ones). We know
that the sanctuaries complex in Sarmisege-
tusa Regia is oriented on the four axes of the
cardinal points. We also know that each sanc-
tuary and all of them together are involved in
astronomical calculations.
Despre preocuprile tiinifce ale
dacilor, tirile antice preau deadreptul in-
credibile (relatrile lui Iordanes, care vorbea
de preocupri moderne!). Arheologia tie
azi c au existat farmacie empiric (liste cu
ierburi de leac), operaii medicale execu-
tate 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 fecare
sanctuar i toate mpreun au tot implicaii n
calcule astronomice.
www.dacoromanica.ro
- 63 -
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 mathematical-
astronomical knowledge can be surely con-
frmed.
Dr. astronom Magda Stavinschi (direc-
torul 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 f confrmate.
www.dacoromanica.ro
- 64 -
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 an-
desite sanctuaries at Sarmisegetusa. In 101,
the Roman general Marcus Ulpius Trajanus
crossed the Danube accompanied with an
army of 150,000 soldiers. At Tapae, Deceba-
lus 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, Tra-
jan crossed Danube with even more numerous
armies, over the Bridge of Apollodorus from
Damascus, at Drobeta. In 196, Sarmisegetu-
sa 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.
Fotograme din lmul
Decebal (Sahialm, regia Olimpia Da-
icoviciu) comentate de Prof. Dr. arheolog
Hadrian Daicoviciu.
Urma ndeprtat al lui Burebista i fu
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 oa-
meni. 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.
www.dacoromanica.ro
- 65 -
www.dacoromanica.ro
- 66 -
Sarmizegetusa Regia after the Roman
destruction
Sarmizegetusei Regia dup distrugerea
roman.
www.dacoromanica.ro
- 67 -
Sarmizegetusa Ulpia Traiana the Ro-
man replica of Sarmisegetusa. Researchers
of these relics
Sarmizegetusa Ulpia Traiana-replica
roman a Sarmizegetusei. Cercettori ai
acestor vestigii
www.dacoromanica.ro
- 68 -
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 commis-
sion), eng. director David Reu (secretary of
this commission), well-known researchers,
members of the commission, eng. Gen. lt.
Vasile Dragomir, eng Fl. C. Stnescu, archi-
tect 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 contrib-
uted to this action. Researchers from Arcaeo-
logical Museum in Deva have participated,
together with the manager Adriana Rusu and
Cluj archaeologist Eugen Iaroslavski.
1992. Expediie cu membrii Asociaiei
Oamenilor de tiin la Sarmizegetusa Re-
gia, condus de Academician Nicolae Teo-
dorescu (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, as-
tronomii 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 direc-
tor Adriana Rusu, precum i arheolog Eugen
Iaroslavski din Cluj.
www.dacoromanica.ro
- 69 -
the speech of Acad. Mathematician
Nicolae Teodorescu: I consider the impor-
tance of this monument as being fundamen-
tal not only on a national scale, but also
international. We want to afrm that monu-
ments like this have to be consolidated, re-
habilitated based on a national project, and
made available to all humanity. They fully
deserve to be among the priority UNESCO
objectives.
Intervenia Academicianului matemati-
cian 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 obiec-
tivele prioritare ale UNESCO.
www.dacoromanica.ro
- 70 -
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, compa-
rable to the greatest worlds monuments
as Stonehenge in Britain or the great Aztec
temples, in Mexico
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...
www.dacoromanica.ro
- 71 -
Multidisciplinary research of the Da-
cian 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 As-
tronomical Institute, The Institute of Geody-
namics of the Romanian Academy, The Local
Council of Hunedoara, The Archaeological
Museum in Deva, and The Heritage Depart-
ment within the Ministry of Culture. The ex-
pedition was accompanied by flm-makers
from Sahiaflm and reporters from Eveni-
mentul Zilei newspaper. There was a work-
ing visit at sites from Costeti Hunedoara
and Sarmisegetusa Regia, in the autumn of
1993
Cercetarea pluridisciplinar a vestigi-
ilor dacice continu cu invitarea la Sarmize-
tusa de ctre Comisia Naional UNESCO
pentru Romnia i de ctre Asociaia Oame-
nilor 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 Comis-
iei 41 de Istoria Astronomiei a Uniunii As-
tronomice Internaionale pentru trieniumul
2009-2012. Expediia a fost realizat n co-
laborare cu Societatea tiinelor Matematice,
Institutului de Astronomie i Institutului de
Geodinamic ale Academiei Romne, pre-
cum i cu Consiliul Local Judeean Hunedo-
ara, Muzeul Arheologic Deva, Direcia Pat-
rimoniului din Ministerul Culturii. Expediia
a fost nsoit de cineati ai Sahiaflm i de
reporteri de la Evenimentul Zilei. S-a re-
alizat astfel o vizit de lucru la siturile de la
Costeti-Hunedoara, i Sarmizegetusa Regia
n toamna anului 1993;
www.dacoromanica.ro
- 72 -
and also to Ulpia Trajana August,
the Roman capital of Dacia, that was added
the name of Sarmisegetusa, in order to re-
member the idea of Dacian continuity even
under the Roman domination.
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.
www.dacoromanica.ro
- 73 -
The interview of professor Ruggles at
Sarmizegetusa Regia: I met a number of
archaeological sites ... and some archeo-as-
tronomers, who impressed me very much...
In the last 30 years, the archeo-as-
tronomy learned to be reluctant, being lo-
cated at the intersection of several disci-
plines ... 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 obvi-
ous ...
Interviul profesorului Clive Ruggles la
Sarmizegetusa Regia:
Am cunoscut un numr de situri ar-
heologice... i o seama de arheoastronomi,
care m-au impresionat foarte mult...
Arheoastronomia, n cei 30 de ani de
existen a nvat s e reticent, andu-
se la intersecia multor discipline... Unele
ipoteze prezentate aici m-au impresionat
n mod deosebit. E important c ne-am cu-
noscut 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...
www.dacoromanica.ro
- 74 -
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 Asso-
ciation of Romanian Scientists, Gral.(r) prof.
dr. Vasile Cndea, Vicepresident dr. Magda
Stavinschi Manager of the Astronomical In-
stitute of Romanian Academy, members of
the Association, Prof. Constantin Bejgu, eng.
director David Reu-secretary of the multidis-
ciplinary Commision, editor Dan Tudor Reu,
representatives of the Ministry of Culture,
Ministry of Public Works and Town Plan-
ning, reporters from the newspaper Eveni-
mentul Zilei.
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 As-
tronomie 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.
www.dacoromanica.ro
- 75 -
- 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.
Concluziile profesorului Clive Rug-
gles, Preedintele Societii Europene pen-
tru 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 comu-
nitatea internaional pentru a ajuta la
conservarea acestor vestigii.
The speech of the Manager of the Na-
tional Museum, Dr. Radu Florescu, his urge
to visit Sarmisegetusa Regia: It is a ma-
jor 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.
ndemnul Directorului Muzeului
Naional al Romniei, dr. Radu Florescu, de
a vizita Sarmizegetusa Regia: Sarmizegetu-
sa este un reper primordial n toate muzeele
rii, dar monumentul cu toat mreia i pa-
tetismul lui nu poate f adus n muzeu. O zi
petrecut acolo, pe ruinele cuibului de vulturi
din Munii Ortiei este de neuitat i trirea
nu poate f descris n cuvinte.
www.dacoromanica.ro
- 76 -
www.dacoromanica.ro
- 77 -
ARGUMENT
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 califca 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 glorifca 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 dez-
groap pretutindeni n aceast ar binecuvn-
tat, pe care niciodat strbunii n-au prsit-o.
Din loc n loc, pe lng aezrile
modeste rneti sau meteugreti, apar
CONSIDERATION
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
www.dacoromanica.ro
- 78 -
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,
pietrifcat, ce se cere descifrat pe cile pe care
tiina acestui secol ni le pune la dispoziie
ntr-o cercetare inter i multidisciplinar,
nsufeit 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
artifciale 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 fe apreciat
ca binevenit, dat find 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 fe
n reviste, fe sub form de cri, care au
abordat problema crucial a semnifcaiilor
acestor sanctuare. Ea este rodul unei
cercetri de zece ani, care s-au concretizat
sub diverse forme, dintre care reinem studiul
Clemente de cunoatere tiinifc la geto-
daci publicat de prof. Constantin Bejgu n
Anuarul Muzeului de Istorie i Arheologie
Prahova, din 1984. (fg. 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
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, petrifed 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 artifcial
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
felds 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 Getic-
Dacian Sanctuaries, signed by Professor
Constantin Bejgu, is part of the written
contributions, published either in journals
or as books, which have approached the
crucial signifcance of these sanctuaries.
It is the fruit of a ten-years-research which
have resulted in various forms, including the
paper Elements of Scientifc 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
fndings 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
www.dacoromanica.ro
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semnifcaiei de calendar-rboj pentru aceste
sanctuare, un calendar lunar i altul solar.
Lucrarea de fa dezvolt amplu aceas-
t ipotez sub forma unui studiu aprofundat
n care ideea de rboj-calendar este motivat
pe baze matematice elementare, raionamen-
tul urmnd ci logice. Sptmna corespun-
de n aceast idee ca rezultnd din socotirea
empiric a zilelor corespunztoare fazelor lu-
nare. Elementele considerate: 7 zile, 42 sp-
tmni i 10 lunaii sunt accesibile observa-
torului 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 30-
31 octombrie 1988. Aici multipla folosire a
stlpilor rotunzi i patrulateri cu semnifcaia
de zile, sptmni i lunaii, dovedete o
nelegere profund a modalitilor de adaptare
a rbojului-calendar la calcule matematico-
astronomice 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 rbojul-
calendar, ne apar ca rezultatul unor observaii
simple i utile, calculabile pe vestigii
signifcance 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 Indo-
European 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 notch-
calendar 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
www.dacoromanica.ro
- 80 -
arheologice stlpi, coloane, tamburi, pietre
i permind chiar verifcarea 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 f 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 verifc trecerea timpului.
Este aici o cucerire de mare rafnament
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 f introdus
o a doua corecie de 2 zile la 84 sptmni.
Aceast ipotez arunc o lumin vie asupra
mecanismului de modelare a timpului de
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 42
nd

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 fulflling a refned theory,
which proves huge efforts and a remarkable
inspiration.
We also stress the hypothesis regarding
the possible application made by Zalmoxes
to the frst 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-
www.dacoromanica.ro
- 81 -
ctre strmoii notri geto-daci.
Spicuind din bogatul coninut de idei al
acestei pasionante lucrri, menionm i pre-
supunerea c Herodot avea dreptate de a con-
sidera c Zalmoxe ar f trit nainte de Pitago-
ra, ipotez pe care autorul o motiveaz logic.
De asemenea, este interesant apropierea pe
care autorul o face ntre numerele remarcabi-
le n calendarul geto-dacic i numerele pita-
goreice.
Lucrarea acord un capitol ntreg
marelui colier de aur cu pandantive de la
imleu Silvaniei, cruia, ca i arheologul
Victor Teodorescu, autorul i atribuie
semnifcaia 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 semnifcaiilor ascunse n sanctuarele geto-
dacice 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 confrm interpretrile aduse
de autor asupra semnifcaiilor celorlalte
sanctuare, asemnarea find 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
semnifcaiei de calendare a sanctuarelor,
ci cerceteaz specifcul 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-tiinifce ale
vestigiilor lsate de strbuni, au nceput de
mult.
n 1979, mult regretatul profesor dr.
Gheorghe Chi, directorul Observatorului
Astronomic al Universitii din Cluj-
Napoca, mpreun cu prietenul su prof.
P. Murean, etnolog, urc aceste culmi
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 signifcance of a calendar, highlighting
interesting and surprising features of the
Getic-Dacian calendar linked to its feature
to indicate the optimum seasons for the feld
work.
The mathematical-astronomical con-
struction of meanings hidden in the Getic-
Dacian sanctuaries, made by the author, re-
ceives an application that confers it a gno-
seologic framework broader than that one
offered by these sanctuaries. Indeed, at Doli-
nean, on the middle Dniester (now in Ukrai-
ne), there is a round sanctuary, which confr-
ms the interpretations made by the author on
the meanings of the other sanctuaries; the li-
keness 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 specifcity 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 scientifc 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,
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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 Nord-
Sud, identifcnd 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
semnifcaiilor 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 fzic, materializat n piatr ntr-
un 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 semnifcaiile sanctuarelor o dezvluie
cercettorilor ce folosesc interdisciplinaritatea
ca un instrument revelator.
Este o lucrare de un deosebit interes
tiinifc, 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
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 frst 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 scientifc
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
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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.
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Constantin Bejgu
MATEMATICA
ASTRONOMIC I
CALENDARISTIC A
SANCTUARELOR GETO-
DACICE
I. PREZENTAREA SINTETIC A
MATERIALULUI ARHEOLOGIC.
1. ELEMENTELE DE BAZ ALE
IDENTIFICRII URMELOR STLPILOR
DE LEMN N SANCTUARELE GETO-
DACICE.
Sanctuarele dacice erau
realizate fe prin utilizarea stlpilor
de lemn, fe 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, frete, 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
edifcarea c elei de a XI-a terase pe care se
Constantin Bejgu
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 constructi-
on of a wooden-pillar sanctuary
they did some preparatory works,
whose traces would persist throu-
gh millennia and become archa-
eological evidences. Archaeolo-
gists have not accurately considered these
evidences.
The frst 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 frm, sometimes doubled walls.
Such a situation of using the earth from
digging to fll up the downstream area is
reported especially in the ex-capital of Dacia,
Sarmizegetusa Regia, at the setup of the 11
th

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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 superfcially burnt,
till the portion that had to be covered with
earth was superfcially carbonized. The result
was a good protection against the anaerobic
putrefaction fungi and the penetration of
the oxygen that usually infltrates 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
flled up.
Due to this construction technique the
wooden pillars of the sanctuaries left four
types of identifcation traces:
1) traces of the holes (for the laypersons
we specify that a hole, even if it is not used,
can be identifed in a ground with no other
diggings, by means of the difference in
structure between the surrounding ground
and the soil that flled the hole, regardless of
the fact that the identifcation 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
af sanctuarele.
Dup ce terasa era gata n ivelat, con-
structorii daci procedau la confecionarea gro-
pilor n care urmau a f implantai stlpii de
lemn. Aceste gropi aveau diametre prestabilite
deoarece, concomitent, undeva n cariere situ-
ate cel mai adesea la zeci de kilometri, se con-
fecionau discuri de piatr (calcar sau andezit,
de regul), tocmai potrivite pentru a f uor
plasate pe fundul acelor gropi. n momentul
n care discurile erau aduse la locul de ridica-
re a sanctuarului, se proceda la realizarea unui
amestec de ap, argil i pietri destul de con-
sistent i, n acelai timp sufcient de fuid pen-
tru a putea suporta modifcri de form; acest
amestec era ntins pe fundul fecrei gropi.
Odat aezat amestecul fuid, se aducea dis-
cul de piatr care era aezat prin presare pn
cnd o parte a fuidului din substrat completa
spaiile libere, iar discul cpta poziia orizon-
tal necesar. ntre timp ns, stlpii tocmai
confecionai pentru implantare erau trecui
superfcial prin foc pn la arderea i carboni-
zarea superfcial a acelei poriuni ce trebuia
acoperit cu pmnt. Prin aceast msur de
carbonizare superfcial se asigura o destul de
bun protecie mpotriva ciupercilor anaerobe
de putrefacie i se mpiedica ptrunderea n
lemn a oxigenului infltrat 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 conso-
lidrii lui.
Datorit acestei tehnici de construcie
stlpii de lemn din sanctuare au lsat patru
categorii de urme de identifcare:
1) urmele gropilor (pentru cititorul
mai puin avizat precizm c o groap, chiar
nefolosit, poate f identifcat ntr-un teren
nederanjat prin alte spturi, datorit diferenei
de structur ntre terenul din jur i solul care a
umplut groapa, indiferent dac identifcarea
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
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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 observati-
ons have been neglected and the coal contour
of the pillars has not been identifed, many er-
rors 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. MAIN DACIAN SANCTUARIES IN THE
LIGHT OF THE CRITICAL INVESTIGATION
OF THE ARCHAEOLOGICAL EVIDENCES:
Dacian sanctuaries of Costeti,
Hunedoara district.
Close to the Dacian fortifcation
Cetuia at the edge of the village of Costeti,
Hunedoara, traces of four or fve 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 Ce-
tuia on a platform that was done by ground
leveling. During the archaeological excavati-
ons traces of 4 rows of 13 wooden pillars each
were discovered. Their height probably excee-
ded 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
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
find avizat.
2. PRINCIPALELE SANCTUARE
DACICE N LUMINA EXAMINRII
CRITICE A DOVEZILOR ARHEOLOGICE.
Sanctuarele dacice de la Costeti, jud.
Hunedoara.
n vecintatea fortifcaiei 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 f 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 (fg. 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 (fg. 11.a).
Sanctuarul patrulater IV, amplasat
n imediata vecintate a sanctuarului III, era
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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
scientifc calculations of the engineer David
Reu, the author of a script for a scientifc flm
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 bi-
gger (which can be also the result of the gra-
dual 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 defned 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 11
th
platform on the hill Grditea
was carried out some time between the end
of the 1
st
century and the beginning of the 2
nd
century A.D. As in the most cases, a really
impressive volume of work was necessary
alctuit din 6 rnduri a cte 6 stlpi fecare
(fg. 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 f 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 f vorba de o rotond
avnd 40 de stlpi sau ceva mai mult.
Ulterior, interpretnd situaia materialului
conservat, se ajunge la concluzia c ar f
vorba de 6 grupri a cte 7 stlpi, fecare
grupare find 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 flm tiinifc 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 f 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 f
admis ca o alctuire circular din 6 grupri
a cte 7 stlpi, n care 6 stlpi erau rotunzi n
fecare grupare, cel de al 7-lea avnd form
patrulater (fg. 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
edifcat 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:
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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 11
th
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, fxed 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 superfcially.
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 11
th
platform of
Sarmizegetusa Regia, has a diameter of 30 m
and the following components:
A a ring of 104 hard rock blocks, 80-
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 f 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 Sarmi-
zegetusa Regia au fost amplasate mai multe
sanctuare, ntre care dou circulare. Iat date-
le fundamentale ce descriu aceste sanctuare:
Marele sanctuar patrulater A
Reinem elementele constitutive
certe ale marelui sanctuar patrulater A de la
Sarmizegetusa Regia (fg. 14):
un numr de 52 stlpi masivi de lemn
stabilizai n sol cu ajutorul a tot atia tam-
buri 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 fecare ori n 4 iruri a
cte 13 stlpi fecare;
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 find situate, ntr-
un plasament superfcial, 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 fg. 15 este prezentat planul
sanctuarului aa cum a fost nfiat el de C.
Daicoviciu, iar n fg. 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
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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 18-
20 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 fnest 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: 19-
20-22-23;
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
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, fecare
grupare find 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 af 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 fer cu captul exterior ndoit n
forma literei L i apoi placai n teracot din
cea mai fn. 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: 19-20-
22-23;
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 fancat 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
fer 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 (fg. 17).
(David Reu: FAC AICI PRECIZAREA
C STLPII DE LEMN MASIV, CARE
DECOREAZ ACUM INTERIORUL
MARELUI SANCTUAR CIRCULAR,
www.dacoromanica.ro
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AUTHENTIC AND DO NOT REPRESENT
THE ARCHEOASTRONOMICAL REALITY!
These pillars were used as a set for an art
flm 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.
*
* *
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 depart-
ment), Raco (Braov department) etc. Yet,
these sanctuaries are either insuffciently
preserved, or they are of smaller interest, be-
cause once the meaning of the most impor-
NU SUNT AUTENTICI I NU REDAU
REALITATEA ARHEOASTRONOMIC!
Ei au constituit ambiana unui flm artistic
despre daci, find dispui cu aproximare
din interese scenografce, 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 (fg. 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
(fg. 19), dar formnd, dou cte dou, linii
cu perfect orientare astronomic E-V i 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
fe insufcient conservate, fe ar prezenta un
interes mai redus prin aceea c, imediat ce
s-a neles funcia celor mai semnifcative
www.dacoromanica.ro
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tant constructions of this kind would have
been clarifed, 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 identifed
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 fre 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 signifcant 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.
dintre edifciile 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 identifcate 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 fer n-
ct reprezentau o cantitate de material care la
vremea respectiv reprezenta o adevrat co-
moar. Materialul era mprtiat n zona stl-
pilor, nct este de presupus c sanctuarele nu
au fost incendiate de ctre asediatorii romani
ai cetii dacice ci au czut cu timpul, n sin-
gurtatea mun ilor 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 f-
xate pe fecare stlp de lemn era ntre 9 i 13.
Chiar dac socotim numrul minim de piroane
de fer din sanctuar adic pe acela de 9 pentru
fecare stlp socotind c totalul stlpilor de
lemn era de 118, obinem n fnal numrul de
1062 buci, adic mai mult de o jumtate de
ton de fer prelucrat. Aceasta ar f nsemnat
un important numr de sbii i sulie, fr s
mai fe 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
www.dacoromanica.ro
- 93 -
A second group of very interesting
materials, identifed during the excavations
on the 11
th
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 signifcance 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 11
th

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 11
th
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.
acestora ar f de 1534, adic cca. 750 kg. metal.
Un al doilea grup de materiale deosebit
de interesante, identifcat n cadrul spturilor
pe terasa XI de la Sarmizegetusa Regia, l
reprezint 5 masive inte ornamentate, i ele
tot din fer, care aveau diametrul de cca. 30
cm. i un cui cu o lungime cam de aceeai
msur. Ele au fost identifcate lng unul
dintre stlpii marelui sanctuar dreptunghiular
A (fg. 20).
Ce este mai interesant ns vine de acolo
c respectivele inte ornamentale erau exact
ceea ce ar f 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 fer frumos
ornamentate, aici numrul lor find aa de
mare
13
, nct nu se poate s nu excluzi aprioric
alt ipotez care nu s-ar referi la semnifcarea
succesiv a stlpilor din acele construcii prin
fxarea defnitiv a cte unei asemenea inte cu
diametrul de civa cm. (de regul 2-3 cm.).
n sfrit, chiar dac nu pot f 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
www.dacoromanica.ro
- 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 line-
disposition 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 11
th
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 frst 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 edifce. Their
small thickness (0.20-0.25 cm) indicates
that they cannot be column bases, they were
simple plinths (foundations).
deprteaz de disc. Lungimea crrii este de
952-955 cm (avem n vedere i posibilitatea
ca blocurile de andezit s se f deplasat fa
de poziia iniial cu un total de 2-3 cm) iar
orientarea ei este perfect meridian (fg. 21).
n relaie cu aliniamentul obinut prin
centrul platformei circulare i crarea sus-
menionat (crare pe care de aici nainte
o vom numi pavaj cu orientare meridian),
se af 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 geografc, 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 f puternic, folosit
find n tot decursul anului. Deci nu poate f
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 edifciu.
Grosimea lor redus (0,20-0,25 cm) dovedete
c nu poate f vorba de bazele unor coloane , ci
c acestea erau numai plinte (temelii).
www.dacoromanica.ro
- 95 -
Constantin Daicoviciu and Hadrian
Daicoviciu contributed much to the
theoretical research on the problems of the
Dacian sanctuaries
5
. 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 scientifc 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.
Constantin Daicoviciu i Hadrian
Daicoviciu au avut contribuii importante
la cercetarea teoretic a problematicii
sanctuarelor dacice
5
. Nu se ajunge ns dect
la ncercri de a reconstitui unele sanctuare
sau la a se stabili caracterul religiei daco-
geilor (unde multitudinea sanctuarelor
sugereaz autorilor o religie politeist urano-
solar).
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
tiinifce 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 f 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.
www.dacoromanica.ro
- 96 -
The frst astronomical researches with
a solid scientifc 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 11
th
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 11
th
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 identifed the meridian orientation
of the hard rock pavement attached to the
circular hard rock platform west from the
11
th
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
Cele dinti cercetri astronomice avnd
o baz tiinifc 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 f:
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 Sarmizege-
tusa Regia topografi de la Direcia Topogra-
fc Militar n anul 1983. Grupul de cerce-
ttori condus de gral.lt.(r), ing. Vasile Drago-
mir i-a desfurat activitatea independent de
cercetrile prof. dr. Gh. Chi (deci fr a le f
cunoscut), ajungndu-se la concluzii simila-
re. n plus, colectivul militar identifc orien-
tarea meridian a pavajului de andezit ataat
platformei circulare de andezit din vestul te-
rasei XI.
Inginerul n construcii Florin Stnescu,
din Sibiu, se intereseaz i el de aspectele i-
nnd de orientarea astronomic a unor con-
strucii de pe terasa sacr de la Sarmizegetusa
Regia. Acest cercettor are ideea s exploa-
teze orientarea meridian a pavajului anexat
platformei circulare de andezit, ncercnd s
demonstreze c respectiva platform a putut
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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 sacrifces.
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 frst 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 confrmed, it aroused the interest
for examining the Dacian sanctuaries from
the perspective of the calendrical modelling.
Furthermore, trying to fnd arguments for an
erroneous hypothesis, H. Daicoviciu draws
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 f 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 sacrifciu .
3. Cercetri care acord sanctuarelor
funcii de modelare a calendarului geto-
dacilor.
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. Daico-
viciu nu i-a afat confrmarea, formularea ei
a stimulat interesul pentru examinarea sanc-
tuarelor dacice i din perspectiva unor mo-
delatori de calendar. n plus chiar, ncercnd
a afa argumente pentru o ipotez eronat, n
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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 frst
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 col-
laborators is eliminated, since, meanwhile,
the basis of their mathematical demonstra-
tion 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 frst asserted.
Anyhow, the computer solution was not
at all a practical calendar option: the Dacian
year appears as having 47 weeks (this num-
ber cannot be found in sanctuaries, but is ex-
special H. Daicoviciu atrage atenia c nu nu-
mai sanctuarul mare circular manifest regu-
lariti n baza matematic 6, ci i sanctuarele
de la Costeti (el includea n aceast catego-
rie i marele sanc tuar patrulater I, pe care-l
considera a f avut 60 stlpi). Ori, aceast
sugestie se va dovedi de asemenea fructuoa-
s n conducerea cercetrii noastre nct nu
putem neglija c la rezolvarea problemei te-
oretice 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 pri-
oritate cercetrii marelui sanctuar circular,
includ n cercetare i sanctuarele rectangula-
re (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 Re-
gia. n plus, i altur drept ajutor calculato-
rul, 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 afrmase 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
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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 divi-
ded 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 classifed the sanctuaries according to
their age and then according to the informa-
tions we have regarding the pillar structures.
Regarding the age, the archaeologists
affrm that the sanctuaries in the settlement of
Costeti, Hunedoara and the sanctuary of Pe-
cica, Arad, are contemporary with the Dacian
Kingdom of Burebista, while the sanctuaries
on the 11
th
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
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.
III. SANCTUARELE DACILOR...
VORBESC
1. Care este direcia de cercetare?
Dac geto-dacii aveau aceeai religie,
ei trebuie s f 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 frunta ilor 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 f limitat
la posibilitile materiale i la elementele cele
mai importante ale calendarului.
Pentru o mai clar organizare a datelor
am realizat o prim clasifcare 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 f 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
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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
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 f trebuit s modeleze
anumite uniti de timp. n aezarea de la
Costeti cele dou cicluri temporale ar f
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
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proved that a solution is easy to fnd if for
each pillar of the sanctuaries with 42 pillars
the signifcance 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
signifcance 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
arta c destul de uor se o ivete soluie,
dac fecrui stlp din sanctuarele cu 42 piese
i se acord semnifcaia 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
freti 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 find c sanctuarele cu 42 stlpi
se propun a f 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 f avut
semnifcaia 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 f 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 f 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
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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 comprehensi-
on which is structured according to a tradi-
tional conception of the evolution of the cultu-
ral phenomena seems to hide behind them.
The very important fact about the
signifcances of the two types of sanctuaries,
which deserves a lot of attention, is that
all usable time units are natural and not
artifcial 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 fngers, 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 fngers. 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
simplifcation of the respective duration
excepional, unde sunt preexistente nite
reguli clare i precise de meninere a scrii
calendaristice n acord cu timpul lunar
natural. Dac ar f 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 semnifcaiile rezultate pentru cele
dou tipuri de sanctuare dacice este c toate
unitile de timp utilizabile n ele sunt uniti
naturale, nu artifciale, 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 sinteti-
zeze ca urmare a contactului su senzorial cu
natura nconjurtoare. Numrtoarea n baz
decimal de exemplu este o numrtoare natu-
ral, deoarece a aprut prin referina senzori-
al a obiectelor din natur la obiectele-degete
ale minilor umane, cele din urm findu-ne
mai apropiate i permanent supuse controlului
senzorial. Tot natural este i att de obinuita
noastr sut din numeraie, ea find consecin-
a 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 calen-
daristic, chiar dac uneori durata ei s-a nde-
prtat substanial de durata real a lunii lunare.
Pn i sptmna de 7 zile este o unitate na-
tural de timp, ea derivnd dintr-o ndelungat
subdivizare a lunii lunare n raport cu cele 4
faze ale Lunii i apoi dintr-o simplifcare uzu-
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approximated to the 7 known days.
Consequently, if the Dacian sanctuaries
get signifcance 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 signifcances 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 diffcult 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 signifcances 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,
al a duratei respective aproximate la cele 7
zile cunoscute.
Ori, faptul c sanctuarele dacice capt
semnifcaie tocmai printr-o utilizare exclusi-
v a unor uniti naturale de timp denot c nu
ne afm 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 si-
milare mai apropiate n timp de timpul dacic.
Este sufcient s privim mai ateni la semnif-
caiile sanctuarelor circulare cu 36 stlpi, care
sunt mai expresive n direcia sugerrii origi-
nii sistemului: per total un asemenea cerc de
stlpi ar face referiri la 360 de elemente, iar ca
ordin de subdivizare el ni se nfieaz sexa-
gesimal, adic n componente structurate dup
tehnica acelui mod de a nsuma decadele cu-
noscute n practica sumerian i cea greceas-
c. Faptul acesta are o importan aparte de-
oarece oamenilor de tiin le-a fost difcil s
explice de ce inventatorii numeraiei n baz
sexagesimal s-au abtut de la criteriul evo-
luiei 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 semnifcaiilor celor dou clase de sanc-
tuare dacice la cultura sumerian este prezena
la daci a sptmnii de 7 zile, considerat de
ctre savani a f fost tot o oper sumerian.
n sfrit, ca lucrurile s fe ct se poate
de complicate, dac tot am ajuns s identif-
cm tema sanctuarelor dacice cu cercul su-
merian, s ncercm a altura aceast tem i
de calendarul roman cu 10 luni de care amin-
team 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,
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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 fnd a solution
would be the traditional way: to admit that we
have to do with a cultural diffusion from the
Sumerians through the Jewish-Phoenician-
Greek 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 diffcult 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 frmly 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),
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 f aceea
tradiional: s admitem c ne afm n faa
unei difuziuni culturale de la sumerieni, pe
fliera 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, find greu de
neles ca dacii s-i f realizat un calendar
care s se corecteze dup metrica cercului
sumerian. Desigur c ntre explicaiile
posibile prin difuziunea sumerian ar f 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
istoriografc ce se opune n mod categoric
posibilitii ca dacii s f 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
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so that when Herodotus asserted that every
other fve 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 5
th
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
signifcance 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
purifed, renewed sun were necessary
only after the 42 weeks had been over.
From a mathematical viewpoint it
is not diffcult 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.
luni. Aa nct, atunci cnd spunea grecilor
c la fecare 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 f mprumutat de
la romani i nici de altundeva.
3. Incursiune ctre obria indo-
european.
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 impor-
tan 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 purifcatoare a Soarelui i
cel n care putea f 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 consti-
tuirea unei durate stabile, de 42 sptmni, abia
dup ncheierea acestor 42 sptmni find ne-
cesare procesiunile consacrate ntmpinrii as-
trului purifcat, 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 f 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 f vorba ca n cercetarea
acestei probleme s reproducem n plan
teoretic fenomenul, aa cum i se nfia el
observatorului arhaic.
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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 feld 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
frst seen only after the moon disk detaches
itself from the sun feld 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 frst time at a limit
moment: when the lunar disk detaches itself
from the sun feld by an angle over 6 and
lower than 19 (if the visualisation does not
take place in the frst 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 frst 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 frst 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
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 fecare
zi rmne n urma Soarelui cu un unghi ceva
mai mare de 12 arc de cerc.
ns pentru a f observat n unghiul cel
mai apropiat de Soare, secera lunar trebuie
s se detaeze sufcient de cmpul solar i,
n acelai timp, Soarele s coboare sub linia
orizontului. Dat find c lumina secerii luna-
re este comparabil ca intensitate cu cele mai
strlucitoare stele, iar acestea din urm nu pot
f 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 f
fcut mai nainte ca discul lunar s se deta-
eze de cmpul discului solar cu cele 6 ce ar
marca arcul de cerc pe care-l parcurge Soarele
din momentul coborrii sale sub linia orizon-
tului 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
f 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 f nregistrat fe
ca avnd o durat de 29 zile, fe de 30 zile i n
nici un caz cea realizat din fraciuni de timp,
aa cum le exprimm noi matematic. Unicul
fapt ce va f pus n eviden de un ochi mai ex-
perimentat ar f acela c uneori Luna va ocupa
o poziie mai apropiat de linia orizontului iar
alteori se va afa 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
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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 frst 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 frst day of the frst 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
urmtoarele 10 luni va urma tot o singur
zi de ateptare pn la repetarea observaiei,
ns discul lunar se va afa 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 find
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 f vizi-
bil 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 afa, oricum, la mai mult
de 6 n urma acestuia, adic att ct este condi-
ia minim de efectuare a observaiei. Numrul
de zile pentru 20 lunaii va f de 590,6, cnd ia-
ri Luna Nou se va afa 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 reali-
zeaz practic abia dou zile mai trziu dup n-
cheierea obinuitei serii de 42 sptmni, adic
a seriei calendaristice de 294 zile.
n acest fel observatorul arhaic i-ar pu-
tea da seama destul de curnd c n ateptri-
le ritualice ale nceputului anului nou exist
regulariti ce-i pot ngdui s fac i prognos-
ticuri corecte: din fecare 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 ulti-
ma zi din ultima sptmn a anului nche-
iat i prima zi a primei sptmni din anul
urmtor se vor interpune 2 zile ateptare ritu-
alic. 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 ne-
ateptat: dei potrivit regulii seturilor a cte
3 ani, secera lunar ar f trebuit s devin
vizibil la captul a dou zile de ateptare ri-
tualic, 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 fecare dat ceva mai mult dect ar
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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 defnite 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 identifcation of the past units.
Such techniques were bead necklaces, cuts
on different wooden or precious-metal
things, string knots, improvised holes in
f fost necesar; nct dup 12 serii a 30 lunaii
respectivul surplus se acumula adugnd o zi
ntreag.
Matematic ar f vorba de 360 lunaii a
29,53 zile, adic de un total de 10631zile fa
de cele 10632 zile la ct s-ar f 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 fxarea defnitiv a unor reguli i
practici ritualice de o mare efcien. 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 f ajuns s determine cu
tot aa de mare precizie chiar i eclipsele de
Soare i de Lun. Ori, se nelege, c ei nu
vor f 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, pre-
oii 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 de-
rulau pe parcursul a 360 luni lunare, a aprut
destul de timpuriu problema de a afa o moda-
litate prin care s se memoreze duratele trecute
i s existe posibilitatea confruntrii datelor re-
spective 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 obiec-
tiv dar s existe i posibilitatea identifcrii
unitilor temporale trecute. iraguri de mr-
gele, crestturi pe diferite obiecte de lemn sau
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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 identifcation of the separate
fnal 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 identifcation 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
identifed 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-
metal preios, noduri pe frnghii, apoi gropi
improvizate n reedinele temporare ale frun-
tailor spirituali (gropi n care drept marcatori
se puteau utiliza pietre sau stlpi special con-
fecionai) toate acestea puse sub semnul in-
terdiciei profanilor, adic sub semnul sacrului.
Aa trebuie c s-a cristalizat tehnica
edifcrii 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 f artat acel cerc primitiv de
stlpi modelnd marele ciclu de 360 lunaii
i prevzut cu posibilitatea identifcrii
momentelor ncheierii separate a fecrei serii
de cte 10 lunaii i a fecrei serii a cte 30
lunaii. Vom constata cu uurin c pentru
identifcarea sfritului fecrei serii de 10
lunaii se impunea realizarea distinct a 36
grupri a cte 10 stlpi iar pentru identifcarea
fecrei serii a cte 30 lunaii trebuie s se f
detaat 12 seturi de cte 3 grupri a cte 10
lunaii. Ulterior, pentru simplifcare, 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 f avut 12 repere
distincte, care identifcau cele mai importante
momente ritualice ale marelui ciclu.
Se poate observa destul de uor c
nfgerea 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
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gh this old decadic Indo-European calendar.
The numeration followed also the number of
the feasts of the system. The oldest Indo-Eu-
ropean 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 fxed 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 extra-
calendrical 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 Getae-
Dacians 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
arhaic calendar decadic indo-european.
Numeraia a urmat i ea calea numrului
srbtorilor sistemului, cea mai veche
nsumare indo-european a decadelor find
cu siguran aceea ternar (pn la numrul
treizeci). O atest unele elemente ce se mai
pstrau nc la sumerieni. ns fxarea aproape
defnitiv 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 demografc
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 f 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
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megalithic construction was done in several
stages. Between the building of the frst elements
and the setup of the last structures there was a
time span of almost one millennium.9 It seems
that the frst 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 identifed:
A circle of 56 flled holes, where
probably massive wooden pillars had been
fxed; the frst 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 south-
eastern megalith is noted in the offcial 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 fnishes with the 30
th

hole.
In the offcial plans this structure is
noted with the symbol Y.
The shape of the fourth structure is
similar to the frst one. Its holes, together
with the centre of the monument and the
megalitic Stonehenge a fost realizat n
mai multe etape. Primul element pare a f
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 fg. 24).
La marginea interioar a valului au fost
identifcate urmtoarele elemente:
Un cerc alctuit din 56 gropi plombat, n
care probabil au fost fxai 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 f
fost realizate n una din fazele iniiale ale
construciei.
Cercul gropilor lui Aubrey este ntrerupt
n patru puncte, dou din aceste puncte find
marcate de cte un megalit ce marcheaz
diametrul cercului respectiv. Megalitul
dinspre sud-est este notat n planurile ofciale
cu nr. 91, cel dinspre nord-vest find 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 f 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 ofciale 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
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holes of the structure Y, form a system of
rays. But unlike the structure Y, the frst hole,
that should have been aligned on the ray of
the monument to the frst hole of the structure
Y, does not exist. Thus, the total number of
pillars of the structure Z its offcial name
is 29.
The ffth 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 fnely 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 so-
called 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
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 ofciale ar f 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
find 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
specifc 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, find format din 59
pietre care au fost realizate dintr-o roc ce-i
schimb culoarea, cptnd o tent albstruie,
sub infuena 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 f 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 desfinate cu ocazia construirii celor
dou structuri formate din pietre albastre i
c probabil acestea din urm ar f 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
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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
clarifcation of certain historical mysteries. It
must be observed yet, that fnally, 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, frst 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 Indo-
European 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
fnd a connection with the Indo-European
10-month proto-calendar, as a Sarsen
stone block could have the signifcance of
a lunar month. Moreover, we notice that
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 fe destul
de circumspeci n a mai lua seama la cele ce
ar f 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 clarifcrii
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 f 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 findu-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
freasc: au vreo legtur cele dou fenomene
culturale?
S fm 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 semnifcaia de o lun lunar.
De asemenea, mai observm c i cercul de
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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 non-
Indo-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
blocuri Sarsen cercul X n plan era format
dintr-un numr de pietre 30 care este i
el n acord cu elementele calendarului indo-
european, 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 f cu totul
ntmpltoare, sau mcar ar putea refecta
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 f fost mult
mai uor s considere n mod alternativ
lunaiile ca avnd 29 i 30 zile. Sau, pentru
simplifcare, se putea admite c 2 lunaii
totalizeaz 59 zile.
O asemenea practic este n mod cert
refectat 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
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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 frst method is to observe the
59 zile, a determinat cu siguran legarea n
perechi a blocurilor ce se semnifcau n lunaii.
n acest fel, n incita cu 10 blocuri se obin 5
perechi, iar n cea cu 30 blocuri l5 perechi,
fecare pereche de blocuri avnd semnifcaia
de 2 lunaii exprimate ca 59 de zile ntregi.
Cercetrile arheologice demonstreaz
c, o dat cu desfinarea spiralelor Y i Z
formate din stlpi de lemn, au fost plantate
59 pietre albastre n cercul afat 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
semnifcau n continuare.
Prin urmare, constatndu-se relativa
alternan a lunilor lunare de 29 i 30 zile,
dar i pornindu-se de la practica semnifcrii
timpului n serii a cte dou luni lunare, s-a
con siderat 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 f aa o
dovedete i perfecta orientare solstiial
a aliniamentului Heel Stone centrul
construciei aceasta find probabil o a doua
cale empiric de determinare a duratei anului
solar i a datei nceputului acestuia (prima
cale ar f fost aceea a observrii duratelor de
www.dacoromanica.ro
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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 fnd 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 fnd such elements.
As we have shown in the presentation
of the monument, 56 holes (Aubrey Holes)
have been identifed in the frst structure.
To understand the signifcance 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.
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, proto-
elenii, proto-hitiii i proto-tracii, atunci
ar trebui ca n acest monument s afm
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 f afate i
asemenea elemente.
Aa cum am artat din prezentarea
monumentului, n prima structur au fost
identifcate 56 gropi (Gropile lui Aubrey).
Pentru a nelege ce semnifcaie ar avea
aceste gropi n contextul datelor de mai sus,
este sufcient s observm c unui pachet
de dou lunaii, aa cum se pare a f fost
modelat timpul lunar prin seriile de 10 i de
30 de megalii, i-ar f 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 fm ns ateni i la modul n care aceste
56 gropi erau secionate n cer cul 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 f putut s nsemne desigur cte 7
zile;
fecare din perechile de axe 9l-93 i 92-
94 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 afau 11 gropi;
ntre reperele 91 i 95 se afau 10 gropi;
ntre reperele 93 i 95 se afau 18 gropi.
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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 Indo-
Europeans. 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 92-
93 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 frst 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.
.
*
* *
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 f utilizate
la modelarea tuturor datelor calendarului
despre care am presupus c ar f fost elaborat
de indo-europenii timpurii. S ne gndim
doar c n aceste gropi s-au afat iniial stlpi
de lemn ce susineau nite supori pentru
marcatori itinerani. n acest caz, utilizndu-
se niveluri bine precizate pentru marcatori
cu aceeai semnifcaie, dar folosindu-se
mai multe semnifcaii diferite (desigur prin
utilizarea de supori de marcatori i chiar de
marcatori diferii) se puteau determina:
ciclul de 42 sptmni: semnifcarea
n sptmni a stlpilor din exteriorul laturilor
lungi ale dreptunghiului format de reperele
92-93 i 94-91;
seria de 10 lunaii compensat:
semnifcarea n lunaii numai a stlpilor
cuprini ntre reperele 95 i 91;
sptmna de 7 zile: oricare dintre gru-
prile de stlpi din arcele ce ntind laturile mici
ale dreptunghiului pietrelor Station Stone;
luna calendaristic de 28 zile i dubla
lun de 56 zile: semnifcarea tuturor celor
56 stlpi, respectiv a fecrei 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 f 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 f
cerut semnifcarea stlpilor n ani solari, n
al doilea caz semnifcarea s-ar f impus doar
pentru urmrirea celor 11 zile cu care ciclul
Saros era mai lung dect 18 ani solari.
*
* *
www.dacoromanica.ro
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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 Indo-
European 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 frst elements of a lunar
proto-calendar appeared on the basis of 10
lunar moths series and according to the moon
phases, through specifc 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 Indo-
Euopean 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 frst series of extra-
week 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 Indo-
European 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
Rezumnd cele deduse prin considera-
rea sanctuarelor geto-dacice, a sanctuarului de
la Stonehenge, a numeraiei n baz sexage-
simal, 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 in-
do-european, putem spune urmtoarele:
sanctuarele dacice refect persistena
unei tradiii cronologice consolidat n
neolitic dar ale crui nceputuri se af
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 specifc;
numeraia n baz sexagesimal,
considerat de origine sumerian, a aprut la
indo-europenii primitivi datorit ritmicitii
specifce 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 sexage-
simale, ea find generat de o prim serie de
srbtori extra-sptmnale cu ritmicitatea de
30 lunaii i cu un circuit complet de 360 luna-
ii; n fapt este vorba de o prim subdivizare a
cercului de 360 stlpi destinat evidenei ma-
relui ciclu de 360 lunaii, n interiorul cruia
ritmul srbtorilor extra-calendaristice rm-
nea invariabil n subdiviziuni coninnd cte
30 uniti (deci, mprirea orar a zilei este
legat de cea mai veche mprire dat cadra-
nului 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 nefind 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
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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 Indo-
European 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 regar-
ding the calendrical organization was car-
ried out by means of sanctuary pillars. Sub-
sequently, 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-Daci-
ans, the population of the Stonehenge culture
and perhaps other northern Indo-Europeans).
AUTHORS NOTE: To consider the
Stonehenge monument as part of the Indo-
European cultural heritage meets indeed
archaeological diffculties.
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.
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 triun-
ghiul demografc indo-european mai nainte
ca s se f ajuns la numeraia n baz sexa-
gesimal i la organizarea srbtorilor dup
ciclul complet de 360 lunaii (Stonehenge n-
fieaz numai varianta primitiv a compen-
srii calendarului de 10 luni cu o zi la fecare
a 30-a lunaie i nimic mai mult. N-ar f ex-
clus ca preocuprile pentru calendarul solar
s f 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 find 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 edifciului de la Stonehenge n aria
cultural indo-european pare a nu f scutit
de anumite difculti 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 find c nu a existat pn
acum nici o opinie care s atribuie unor indo-
europeni construcia din trmul englez. Cu
toate acestea, ns, matematica Stonehenge-
lui este o realitate evident.
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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
frst 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 satisfed 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.
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 vede-
re determinanii gnoseologici i materiali ce au
stat la originea formrii sistemelor de msurare
a timpului pe planeta noastr, se poate afrma
cu o mare doz de certitudine c pe ntreaga
durat a desfurrii paleoliticului i a primei
pri a neoliticului omul nu a putut s depeas-
c limitele calendarelor lunare, deoarece chiar
i n epoca cea mai recent a preistoriei viaa lui
materia l era pe deplin satisfcut de ritmicita-
tea fazelor Lunii. Aceast situaie este uor de
neles dac avem n vedere c, paralel cu per-
sistena tradiiilor care n epocile strvechi se
modifcau extrem de lent creterea animalelor
i n special a mamiferelor avea toate condiii-
le s stabileasc nite bioritmuri lunare absolut
utile pentru cresctor, nct s menin interesul
pentru calendarul lunar. Momentul cu adev-
rat 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 acti-
vitate omul reuete s acopere o parte impor-
tant a produselor necesare traiului.
Firete, cnd discutm despre apariia ca-
lendarelor 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 so-
lare se produce ca urmare a mutaiilor radicale
intervenite n viaa material a populaiilor (ca-
racterizat 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 cre-
dinele religioase de tip solar-agrar ce se instituie
ca urmare a mutaiilor produse n viaa materia-
l a oamenilor.
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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 fnd 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.
2. Premisele fundamentale ale
cronologiei solare la geto-daci.
Problematica apariiei unui calendar
solar la geto-daci trebuie s fe supus unor
generalizri de la problematica acelui calendar
lunar decadic-sexagesimal de factur indo-
european pe care l-am surprins modelat n
amplasamentele de la Costeti i Pecica.
Cercetrile arheologice atest viaa se-
dentar 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 sedentar-
agrar din neolitic i pn n vremurile recente.
Dac mai inem cont i de faptul atestrii unor
evenimente demografce de importan, cum
ar f apariia n acest spaiu a unor populaii
de neam indo-european, nc la nceputul mi-
leniului 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 f preocupat de
impunerea acesteia i n plan ritualic; numai
c, odat cu apariia unor momente fundamen-
tale 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 seceri-
ului, 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 con-
stituirea unui sistem de srbtori laice i religi-
oase cu ritmicitate solar va antrena ridicarea
calendarului solar n prim-planul vieii sociale,
find sigur c treptata supremaie a cultului so-
lar 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 re-
cente trsturi ale vieii materiale a populaiei.
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It is easy to identify the real calendar-
sanctuaries when you see the northern slope
of the hill Cetuia, in Costeti or the aerial
photo of the 11
th
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 fnd out that the 52-week year was
divided into 4 seasons of 13 weeks (the 4
rows of 13 pillars each identifed 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
identifed, 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 fnd 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
Este sufcient s ne aruncm privirea
pe coasta nordic a Dealului Cetuia de la
Costeti i pe fotografa aerian a terasei XI
de la Sarmizegetusa Regia, c i identifcm
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 stlpi-
lor 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 spt-
mni (cele cte patru iruri de cte 13 stlpi
identifcate in situ att n cazul sanctuarului
patrulater I - Costeti, ct i n cel al sanctua-
rului patrulater A de la Sarmizegetusa Regia)
i n 13 luni a cte patru sptmni fecare
(cele dou sanctuare sunt organizate i n 13
rnduri a cte patru stlpi fecare). Desigur,
n distingerea acestor subdivizri trebuie s
avem n vedere aceeai semnifcaie pe care o
primeau i stlpii din sanctuarele cu 42 piese,
adic, 1 stlp = 1 sptmn.
De fapt, dup aceast identifcare a
semnifcaiei sanctu arelor 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 afm 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 des-
pre ciclurile de sptmni prin care erau pro-
movate srbtorile extra-calendaristice aduce
www.dacoromanica.ro
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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 apse-
shaped 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
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
sanctuaru lui, preoii daci au intervenit n me-
canismul 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 deter-
minrilor.
Deoarece fecare 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 fecare
ciclu complet i c exista un punct terminus,
cnd marcatorii puteau f 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 afa i durata pe care
sanctuarul putea funciona continuu:
13 x 21 = 273 ani.
Recapitulm datele furnizate de sanc-
tuarele dacilor: anul solar de 52 sptmni
este sistematic compensat prin persistena
zilelor extra-calendaristice care altdat n-
cheiau seriile de cte 10 lunaii. n acest fel,
dintr-un ciclu de 21 ani existau 5 ani care n-
sumau 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
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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 extra-
calendrical 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
signifcant calendar unit. Its day-by-day
determination is well revealed by means
of the 7 central drums of the big calendar-
sanctuary 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 frst 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
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 in-
tercalate extra-calendaristic prin srbtoarea
meninut cu acest statut din arhaicul calen-
dar lunar decadic). Diferena fa de anul so-
lar 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 fecrei luni
calendaristice am nscris i perioadele din
calendarul gregorian actual n care s-ar f
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 semnifcativ 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 fer
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 fecare urmnd un
traseu de piroane special destinat (a se vedea
www.dacoromanica.ro
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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
frst marking line in the 21-pillar group and
with the frst 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.
fg. 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
find semnifcate 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 semnifca 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.
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I II III IV
Crindar Gerar Furar Germenariu
(22.XII-18.I) (19.I-16.II) (17.II-l6.III) (17.III-l3.IV)
L /Mo 1 8 15 22 1 8 15 22 1 8 15 22 1 8 15 22
M / Tu 2 9 16 23 2 9 16 23 2 9 16 23 2 9 16 23
M / We 3 10 17 24 3 10 17 24 3 10 17 24 3 10 17 24
J / Th 4 11 18 25 4 11 18 25 4 11 18 25 4 11 18 25
V / Fr 5 12 19 26 5 12 19 26 5 12 19 26 5 12 19 26
S / Sa 6 13 20 27 6 13 20 27 6 13 20 27 6 13 20 27
D / Su 7 14 21 28 7 14 21 28 7 14 21 28 7 14 21 28
Ex .............(9) ............(17) ............(4) ............(12)
V VI VII VIII
Prier Florar Cirear Cuptor
(14.IV-11.V) (12.V-8.VI) (9.VI-6.VII) (7.VII-3.VIII)
L /Mo 1 8 15 22 1 8 15 22 1 8 15 22 1 8 15 22
M / Tu 2 9 16 23 2 9 16 23 2 9 16 23 2 9 16 23
M / We 3 10 17 24 3 10 17 24 3 10 17 24 3 10 17 24
J / Th 4 11 18 25 4 11 18 25 4 11 18 25 4 11 18 25
V / Fr 5 12 19 26 5 12 19 26 5 12 19 26 5 12 19 26
S / Sa 6 13 20 27 6 13 20 27 6 13 20 27 6 13 20 27
D / Su 7 14 21 28 7 14 21 28 7 14 21 28 7 14 21 28
Ex ............(20) ............(7) ............(15) ............(2)
IX X XI XII
Gustar Vinicer Brumrel Brumar
(4.VIII-31.VIII) (1.IX-28.IX) (29.IX-26X (27X-23XI)
L /Mo 1 815 22 1 815 22 1 815 22 1 815 22
M / Tu 2 9 1623 2 916 23 2 9 16 23 2 916 23
M / We 3 10 17 24 3 10 17 24 3 10 17 24 3 10 17 24
J / Th 411 18 25 41118 25 41118 25 41118 25
V / Fr 5 12 19 26 5 12 19 26 5 12 19 26 5 12 19 26
S / Sa 6 13 20 27 6 13 20 27 6 13 20 27 6 13 20 27
D / Su 714 21 28 7 14 21 28 7 14 21 28 7 14 21 28
Ex ............(10) ............(18) ............(5) ............(13)
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)
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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 identifcation of the groups 5-9-
14-7-1 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 fgures 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
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 f 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, 5-9-
14-7-1, nu pare a f 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 f 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 f 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
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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 6-8-8-8-7-
8-8-8-8-8-8-8-8. 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
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 semnifcare
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 f:
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) (fg. 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) (fg. 28).
Rmne indiscutabil c o asemenea
situaie nu poate f doar rezultatul hazardului
i c pe ntreg teritoriul Daciei se folosea un
calendar unic, calendar care, dei modelat n
forme variate de sanctuare, refect 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 6-8-8-8-7-8-
8-8-8-8-8-8-8. 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
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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 frst 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 frst form had the precision of the solar
calendar, not that of the old lunar calendar.
A simple and effcient 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 extra-
calendrical 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 calen-
dar 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
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 calen-
darul dacic a urmrit oprirea fenomenului
de glisare a anului nou printre anotimpuri.
Acest fenomen se referea la anul solar con-
stituit spontan pe fundalul calendarului lunar
decadic-sexagesimal, acea prim reform ur-
mrind precizia calendarului solar i nu pe
aceea a calendarului arhaic de factur lunar.
Ca soluie concret de oprire a glisrii anu-
lui nou printre anotimpuri a fost aleas o cale
simpl i efcient: s-a dat o alt semnifcaie
ritualic manifestrii specifce seriilor de cte
60 lunaii, concomitent cu renunarea la sta-
tutul extra-calendaristic al acesteia. Drept ur-
mare, n afara celor 52 sptmni ncorporate
seriei de 13 luni ale anului, scara calendaris-
tic mai primea un surplus de cte o zi extra-
calendaristic dup epuizarea fecrei 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 tota-
lizau 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 f 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 pre-
dominant 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 f nre-
gistrate 20 decalri a cte 8 zile, va aprea o ex-
cepie, n care decalajul ntre timpul calendaris-
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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 indefnite number
of 21-year cycles and an indefnite 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 fxed 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
fnding 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.
tic i cel astronomic lunar se va reduce la numai
7 zile. Din acest motiv, dac ar f s ntocmim un
ir al numerelor desemnnd decalajele ce se pro-
duc succesiv ntre un numr nedefnit de cicluri
a cte 21 ani i un numr nedefnit 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 f 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 fnalul 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 afa motiva-
ia pentru care una dintre gruprile acestei sec-
vene modelate prin rotonda mic avea numai
ase stlpi.
Firete, presupunnd c fecare 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 fnalul unui
anumit ciclu de 21 ani se ivea, la un moment
dat, un decalaj de numai ase zile. Aceasta
sugereaz c motivaia edifcrii rotondei mici
a constituit-o tocmai aceast excepie i nu
alta, deoarece condiia apariiei unui decalaj
de apte zile era bine fxat 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 f putut aprea o diminuare a decalajului i
n afara regulii date de cele 21 cicluri a cte
21 ani.
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The signal of a new calendar reform
comes from the big sanctuary placed on the
same 11
th
platform of Sarmizegetusa Regia,
where we fnd 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 extra-
calendrical compensations instead of one-
day 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 21-
year 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 signifcance,
except for its fnality. For example, these
13 cycles of 21 years must have fnished at
an anniversary moment related to the point
zero of the zamolxist reform. Consequently,
the fnal 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 fnishes with the 50th cycle of 21 years; it
appears as absolutely normal that the 6-pillar
group is the frst to represent a logical result,
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 com pensri
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 f
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 fecare decalare de o
zi prin semnifcarea stlpiorului de andezit
corespunztor i, respectiv, prin detaarea
evenimentelor ce aveau loc n acest sens
pentru fecare ciclu de 21 ani.
Tot 273 de ani era pregtit a funciona
nentrerupt i marele sanctuar circular, deoare-
ce att pe stlpii n care se modelau anii ciclu-
lui de 21 de ani, ct i pe stlpii destinai a me-
mora 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 semnifcaie magic, ns nu credem
c avea importan o durat de 273 ani dect
prin fnalitatea ei. Ne gndim, bunoar, la
faptul c aceste 13 cicluri a cte 21 ani ar f
trebuit s se ncheie ntr-un moment aniversar
legat de timpul zero al reformei zalmoxiste.
Prin urmare, concluzia fnal a interpretrii
semnifcaiilor 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 creea-
z o variant ce presupune drept prim grupa-
re pe acea de 6 stlpi i care se fnalizeaz prin
al 50-lea ciclu de 21 ani; ori faptul c gruparea
de 6 stlpi este semnifcat prima, pentru a se
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A 37 36 38 39 40 41 42 43 44 45 46 47
B 757 778 799 820 841 862 883 904 925 946 967 988
C x x 6 8 8 8 7 8 8 8 8 8
A 48 49 50 51 52 53
B 1009 1030 1051 1072 1093 1114
C 8 8 8 x x x
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.
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 even-
number 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 extra-
calendrical feast and the event dedicated to
the messengers selection, a new period of
10 lunations interposed and other 777 years
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 mo-
deleze fenomenul decalajelor ntre scara tim-
pului lunar i scara timpului calendaristic.
n continuare dm matricea scrii
ciclurilor de 21 ani (linia A), a scrii anilor
calendaristici n care s-ar f 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
comentate mai sus.
Urmeaz a cerceta care era raportul n-
tre timpul calendaristic i timpul lunar dup
37 cicluri a cte 21 ani. Pentru aceasta trebu-
ie 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, re-
zult 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, cele-
lalte decalaje nsumnd constant cte 8 zile, n
intervalul a 37 cicluri a 21 ani s-ar f 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
fnele 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
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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 9610
th
lunation, we
notice that there is a negative discrepancy of
two days. This means that the 961st cycle of
10 lunations fnishes actually 2 days before
the end of the 37
th
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 38
th
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: -6-
8-8-8-7-8-8-8-8-8-8-8-8.
The understanding of the signifcance
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
temporal egal cu 10 lunaii, find necesari din
nou 777 de ani pentru o nou apropriere a
celor dou evenimente.
Dac studiem cu atenie corelaia ntre
timpul calendaristic de la fnele 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 f 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 semnifcaiei 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 edifcarea terasei a XI-a de la Sarmize-
getusa 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 edif-
cat la fnele sec. I, d.Hr., rmne evident c
reforma zalmoxist a avut loc ctre anul 676-
678 nainte de era cretin. ns, dac avem n
vedere c evenimentul reformator de la fnele
sec. I d.Hr. a avut loc nainte de proiectarea
terasei XI, devine necesar s situm i eveni-
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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 23
rd
, 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 fgure 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:
mentul reformei zalmoxiste cu cca 20-25 ani
mai devreme, nct am putea localiza desfu-
rarea operei spirituale a lui Zalmoxe pe la sfr-
itul secolului al VII-lea - nceputul secolului
al VIII-lea .Hr.
Se confrm n acest fel corectitudinea
opiniei lui Herodot, care crede c Zalmoxe
ar f 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 lanului-
colier cu pandative.
Tez auru l 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 find 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 af la Muzeul de Istorie a Artei din
capitala austriac (fg. 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 find cel de susinere a
pandantivelor i pandelocurilor pe lan;
un numr de 52 pandelocuri cu
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- 135 -
a) two hangers used as clasps; they are
placed at the ends of the chain and
have the shape of two yoke pieces;
b) 36 hangers representing miniature
tools and weapons, organized in groups
of six pieces; each group is made of 3
pairs of hangers;
c) 8 hangers in the shape of tools and
weapons organized in two sets of pairs
at the bottom part of the necklace;
d) 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;
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 fxing 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 fx the
hangers (we exclude those rings that
urmtoarele caracteristici:
a) 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, fecare
grup de 6 piese find 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
find 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 fancat de doi cini lupi (n
orice caz, interpretarea celor dou fare drept
feline este eronat, felinele avnd coada mai
subire, ceea ce nu i-ar f scpat bijutierului)
i de o barc n care se af 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 af sfera de
topaz i omuleul n barc.
2. Analogii ntre organizarea
pandantivelor n colierul de la imleul
Silvaniei i matematica sanctuarelor geto-
dacice.
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
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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.
2. 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 priests-
astronomers.
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,
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
fecare din cele patru segmente de lan
avnd cte 7 asemenea inele.
2. Repartiia pandelocurilor i pandantivelor
pe ramuri de lan cte 13 pe fecare 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 justifc
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
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must be previously clarifed.
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 23
rd
, 1797. About one century
later (1889) its second part was discovered.
That is why the frst 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 4
th
century and the beginning of the 5
th

century A.D because 14 medallions with
effgies of Roman emperors (among them
emperors of the 4
th
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 frst
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 Dacian-
Romanians. Stylistic analyses fnd some
demografc 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 fe descoperit
cea de a doua parte a sa. Aa se face c n timp
ce prima parte care conine i lanul-colier se
af n coleciile Muzeului de Istoria Artei din
Viena, cealalt parte se af la Budapesta.
Dat find c n componena tezaurului
s-au gsit i 14 medalioane cu efgii de
mprai romani, intre care se af i mprai
din secolul IV d.Hr., tezaurul a fost datat n
consecin, considerndu-se a se f 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 afate 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 demografc de neam germanic afat
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 afate 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
www.dacoromanica.ro
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aspects of the group of objects that cannot
be neglected. First, the pendant chain
representing miniature elements [...] suggest
specifc occupations of a population that was
frmly settled in a territory. Earth work with
the plough, wood work, mining, fshing and
other activities were specifc 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
fguratively 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 specifc to
the artistic taste of the Greek-Roman world
belong to this style. The big fbula 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 Dacian-
Romanian 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 fortifcation
was set two thousand years ago. It was
identifed 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 elemente ce nu pot f trecute uor cu
vederea. n primul rnd lanul cu pandantive
ce nfieaz elemente miniaturale sugereaz
ocupaii specifce unui popor aezat temeinic
pe un anumit teritoriu. Agricultura practicat
cu plugul, prelucrarea lemnului, mineritul,
pescuitul i altele erau ocupai specifce
masei daco-romnilor de pe cuprinsul fostei
Dacii. Aadar, artizanul care a confecionat
acest interesant lan s-a inspirat din mediul
gospodresc local, ilustrnd fgurativ meseriile
principale din cadrul societii autohtone.
Pentru originea local a lanului apari-
ntor tezaurului de la imleul Silvaniei no-
teaz mai departe Liviu Mrghitan pledea-
z i stilul romanic n care sunt confecionate
cele mai multe din obiectele acestui fond. Se
nscriu n cadrul acestui stil cele trei vase or-
namentate cu perle de aur aezate n form de
triunghi, gen de mpodobire propriu gustului
artistic din lumea greco-roman. Tot de tip ro-
manic este i fbula 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-danubiano-
pontic 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 f 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 finase n urm
cu dou milenii o important aezare dacic
fortifcat, identifcat cu localitatea din Dacia
care a fost nscris de ctre geograful antic
Ptolemeu pe harta conceput de el, sub numele
www.dacoromanica.ro
- 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 frm
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
de Dokidava sau Dakidava. Nu ar f exclus ca
n acest centru al dacilor liberi (colul nord-
vestic al Transilvaniei n-a aparinut provinciei
romane Dacia) s-i f avut reedina unul
dintre conductorii masei daco-romane, iar
tezaurul s f fost o bogie a comunitii
autohtone din acest inut.
Aceast nou concluzie la care ajunge
arheologul Liviu Mghitan nltur oricare
suspiciune asupra utilitii cercetrii matema-
tice a pandantivelor colierului din tezaurul de
la imleul Silvaniei i n relaie cu problemati-
ca 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 lanul-
colier de la imleul Silvaniei acest obiect se
relaioneaz n mod evident cu matematica
sanctuarelor. Este deci aici un motiv temeinic
s refectm asupra semnifcaiilor obiectelor
reprezentate n lan sub form miniatural,
avnd n vedere eventualele semnifcaii
pitagoreice ale unor asemenea piese.
Dup cum relateaz Iamblichos
(Protrepticul, 21), pe lista prescripiilor
acusmatice ale pitagoreicilor se afa 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 semnifcaiilor ntr-un anumit sens
al lanului, astfel nct piesele de cheutoare
nici s nu fe 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
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Pecica, we fnd 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 frst 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
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
semnifcarea 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
semnifcative 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 flosofc, Simplicius
comenta la rndu-i: i mai ziceau c Pmntul
este astru, ntruct trebuie socotit i el un
instrument de producere a timpulu, findc
tocmai acesta este cauza care determin zilele
i nopile. Face s rsar ziua, find 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 fancat de
dou fare 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
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- 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 rectangularly-
cut 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 fgurative
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
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 geto-
dacilor.
O a treia categorie de piese care au
ndeplinit n mod evident o anumit funcie
simbolic cu semnifcaii 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 semnifcnd
seriile de cte 60 lunaii specifce calendarului
lunar indo-european, acestea ar urma s
capete semnifcaia 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 f asemnat cu doi lujeri de
vie ce i trag seva din ulciorul pandantivului
central) nu poate f cu totul ntmpltor, aa
nct alegerea frunzelor ca simbol al celor mai
importante srbtori ar f justifcat 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 f adoptat drept simbol
al acestui tip de evenimente modelate ntr-un
astfel de colier.
ntre pandelocurile fgurative 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 f 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
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- 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 frst 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 fnd 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
fnishing 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 identifcation of
the equinoxes (here the summer and winter
seasons come to the end while the autumn
and spring seasons begin); the fxing point of
the central pendants is set as identifcation of
the solstices (here is the end of spring and the
beginning of winter).
Moreover, the topaz sphere seems to
symbolise the frst winter week here we
fnd 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 defnite
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 frst Zalmoxist calendar
reform.
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 semnifcat 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 fer 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 f parcurs
n continuare, adic pornind de la legtura
superioar, i fnaliznd cu omul n barc.
Procednd astfel descoperim noi simboluri
calendaristice n colier: punctul de ncruciare
a sferturilor de lan apare ca moment de
identifcare a echinociilor (aici se sfresc
anotimpurile de var i iarn i ncep cele de
toamn i primvar) iar punctul de fxare a
pandantivelor centrale se propune ca moment
de identifcare 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 sufcient 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
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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 identifed 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 refned 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 fx its rituals according to the scheme of
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 identifcate n structurile sanctuarelor
geto-dacilor reliefeaz una dintre trsturile
specifce 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 mo daliti mnemotehnice
de nalt rafnament 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 fe c
ar f vorba de inuturile stpnite de romani,
fe c ar f vorba de inuturile dacilor liberi
preoii daco-geilor par a se f 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 f
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 daco-
romane 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 fxeze
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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 profcient 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 scientifc 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
ritualurile pe schema unui calendar solar
calendarul iulian. n consecin, preoii erau
nevoii a recurge la unele calcule sofsticate
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 af 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 tiinifce,
dar i prin alesele virtui morale nsuite cu
siguran la nalta coal etico-religioas din
patrie. C aa vor f 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 sufet 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 valorifce experiena
astronomic dobndit n mnstirile
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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
Teofl 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 frst
centralized Dacian state, including Scythia
Minor.
This reform taught the Getae-
Dacians 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
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, folosindu-
se 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 fe 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 find 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 find 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 Teofl 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 fdelitate aceast dragoste
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from Deceneu to Dionysus. Amid a people of
ploughmen and shepherds it had the form of
a practical interest.
These are fne 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 Getae-
Dacians 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 defnite 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 3
rd
millenium B.C., found here,
a stabilty due to the natural fortifcation 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 Indo-
European 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 frst
Getic-Dacian calendar reform, identifed as
having occurred at the end of the 8
th
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
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 fnee, 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 geto-
dacii nu ar f avut cunotine astronomice i
calendaristice care s fac credibil mcar o
timid ncercare de a identifca 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 af timp de mai bine
de dou milenii aici graie fortifcrii naturale
i bogiei foristice i faunistice a inutului.
n acest context este fresc s ne punem
problema intervalului temporal n care din
marea familie indo-european, sedentarizat
n arealul amintit, s-a produs fenomenul
defnitivrii deosebirilor culturale care
aveau s conduc la geneza neamului geto-
dacilor 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
identifcat a f avut loc pe la sfritul veacului
VIII .Hr. cnd Zalmoxe ar f prevestit o
eclips de Soare i ar f introdus n inutul
dacic o nou religie.
Evident, dac defnitivarea procesului
de transformare a calendarului n calendar
solar bine structurat are loc la sfritul seco-
lului al VIII-lea, aa cum rezult ntre altele
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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 fndings 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 Danube-
Carpathian 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.
din interpretarea rotondei mici de la Sarmize-
getusa Regia, atunci trebuie s considerm c,
de fapt, evenimentul calendaristic respectiv
ncheia un lung proces cultural n care agri-
cultura 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
nece sitate impus de cultivatorul de pmnt,
ci ca una impus de credinciosul cultivator, ale
crui srbtori laice i religioase trebuiau nca-
drate ntr-un calendar care s permit acordul
ntre srbtori i lucrrile agricole, pe margi-
nea crora fuseser generate. Ea venea deci ca
un rspuns la mutaiile spirituale intervenite
n viaa societii i tocmai de aceea nu poate
f 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 se-
dentarizarea triburilor indo-europene de ps-
tori-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 f fost aa, asemenea transformri
nu puteau rmne n afara constatrilor
arheologice i ar f 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 carpato-
dunrean este caracterizat prin rspndirea
i dezvoltarea n cea mai mare parte a
teritoriului rii noastre, n secolele VIII-VII
.Hr., a culturii Basarabi. Ne afm 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.
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Thus, according to the archaeological
evidences, the end of the 8th century and
the beginning of the 7
th
century B.C., when
also the frst and the most important Getic-
Dacian 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 fnally the Dacians
calendar was a natural evolution of the Indo-
European 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
Aadar, dup mrturia arheologiei,
sfritul secolului VIII - nceputul secolului
VII .Hr., cnd ar f 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 carpato-
dunrene, 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 fnal
calendarul dacilor avea s se nfieze ca o
consecin freasc a evoluiei calendarului
indo-european de factur lunar spre un
calendar prin excelen solar se poate trage
concluzia c factorul unifcator al culturilor
materiale i spirituale din spaiul danubiano-
pontic 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
www.dacoromanica.ro
- 149 -
for the indigenous ploughmen gave the Indo-
European 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 pre-
Indo-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 identifed 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 2
nd
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.
sedentar n acest areal, ca i rol unifcator
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 f 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 f rmas
identic celei vorbite, bunoar, de ramura
demografc de origine indo-european
care avea s ajung n Italia i s formeze
poporul roman. Dar nici nu presupune c se
va f ajuns, cam ntr-un mileniu i jumtate-
dou, ca limbile geto-dacic i latin s se
deosebeasc att de mult nct s nu mai
poat f recunoscute ca dou limbi nrudite.
De fapt n legtur cu apropiata rudenie
ntre gei i romani vorbete i calendarul,
daco-geii i romanii find populaiile care
par a f 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.
www.dacoromanica.ro
- 150 -
BIBLIOGRAFIE / BIBLIOGRAPHY
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TUAL A EGIPTULUI ANTIC, Bucu-
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N EPOCA STRROMN, Bucureti,
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toria Romniei, vol. I, Bucureti, 1964
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Bucureti, 1974
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de comunicri i referate Cercetarea in-
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matice i Asociaia Oamenilor de tiin
din Romnia, Vlenii de Munte, 30-31 oct
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PN LA PLATON, Editura tiinifc
si Enciclopedic, Bucureti, 1979,1,1, p.
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Marian Rotaru, MRTURII GEODEZI-
CE, Editura Militar, 1986
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BISTA LA CUCERIREA ROMAN Edi-
tura Dacia, Cluj, 1972
- Florescu, Radu si colab. TEZAURE
TRANSILVANE, Bucureti, 1974
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CARPATINE, Bucureti, 1979
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pn la Platon, I, 2, II
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sofa greac pn la Platon, I, 2, 70
- Sanie, Silviu, PLASTICA I UNELE AS-
PECTE ALE CULTELOR SI CREDIN-
ELOR GETO-DACILOR, n Studii
dacice, sub redacia lui H. Daicoviciu,
Cluj-Napoca, 1981
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DAICAE, XVIII, 1,5. Fr a intra n con-
troverse de ordin lingvistic privind tradu-
cerea 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 re-
levant nu se poate face dect ntre clase
aparinnd aceluiai gen sau aceleiai spe-
cii logice, nct preoii (clugrii) esenieni
nu puteau f raportai dect la preoii daci
i nu la nobilime sau la o alt categorie
social.
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CULTUR, Bucureti, 1989
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EI SI CULTURII, Bucureti, 1985,
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ZAIA DACIEI N SECOLELE IX-IV
.Hr., n Dacia nainte de Dromichete,
Bucureti, 1988
Alte lucrri de interes documentar (pre-
zentarea se face n ordinea alfabetic a nu-
melor autorilor)
- Adam, Jean-Pierre, ARHEOLOGIA N-
TRE ADEVR I IMPOSTUR, Bucu-
www.dacoromanica.ro
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reti, 1979.
- Bejgu, Constantin, ELEMENTE DE CU-
NOATERE TIINIFIC LA GETO-
DACI, n Anuarul Muzeului de Istorie i
Arheologie Prahova, Ploieti, 1984-
Bejgu, Constantin, SISTEMUL CALEN-
DARISTIC AL GETO-DACILOR EX-
PRESIE A SPECIFICITII DE VIA
MATERIAL I SPIRITUAL A ACES-
TUI POPOR, n Anuarul Muzeului de Is-
torie i Arheologie Prahova, Ploieti, 1986
- Bejgu, Constantin, CALENDARUL GE-
TO-DACILOR COMPONENT A
CULTURII DE SORGINTE INDO-EU-
ROPEAN, I i II, n Anuarul Muzeului
de Istorie i Arheologie Prahova, I (9), se-
rie nou, Ploieti, 1991
- Bigourdan, G. LASTRONOMIE, VO-
LUTION DES IDES ET DES M-
THODES, Paris, 1917.
- Berciu, Dumitru, ZORILE ISTORIEI N
CARPAI I LA DUNRE, 1966.
- Cariona, Pompiliu, GENEZA SACRU-
LUI, Bucureti, 1967.
- Coman, Mihai, IZVOARE MITICE, Bu-
cureti, 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 GETO-
DACILOR REPERE ISTORICE, 1986.
- Daicoviciu, Hadrian, DACII, Bucureti,
1965.
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RO-BABILONIAN, Bucureti, 1976.
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TULUI ANTIC, Bucureti, 1976.
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GENGHIS HAN, Bucureti, 1966.
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PUNERE DE RECONSTITUIRE A
SANCTUARULUI A DE LA SARMI-
ZEGETUSA n Acta Musei Napocensis,
XVIII,1981.
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ZRI DACICE N MUNII ORTIEI.
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LOR, Cluj-Napoca, 1983.
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TIVE, Bucureti, 1983.
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NOMIE, Paris, 1873.
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I, 1, 2, Bucureti, 1988.
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voare privind istoria Romniei Fontes
Historiae Daco-Romane, II, Bucureti,
1970.
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GINEA TRACILOR N LUMEA CER-
CETRILOR ARHEOLOGICE, n Re-
vista de istorie, 30, 1977, 8.
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GICE LA. ISTORIA TRACILOR TIM-
PURII, 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. 43-
66.
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PE TERITORIUL ROMNIEI DIN PA-
LEOLITIC PN LA NCEPUTUL NE-
OLITICULUI, n Studii i Cercetri de
Istorie Veche si Arheologie, 29, 1978, 1.
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I CULTURI N SPAIUL CARPATO-
DUNREAN N PRIMA JUMTATE A
PRIMULUI MILENIU .E.N., n Anale-
le tiinifce ale Universitii A.I. Cuza din
Iai, VI, 1962.
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RIA VECHE A ROMNIEI, 1967.
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mentar tiinifc Calendarul geto-dacic.
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NUMERAIA 1989, Sahia-flm. Vari-
ante n limbile: romn, englez, francez,
italian i rus la ARHIVA NAIONA-
L DE FILME A ROMNIEI.
- Reu, David i Dan Tudor, scenariu i re-
gie, flmul SARMIZEGETUSA pentru
istoria culturii i civilizaiei, REU STU-
DIO, 1996 i Arhiv Video: 1) Vizita la
Sarmizegetusa a Comisiei Pluridiscipli-
nare 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 en-
glez Clive Ruggles (Leicester University)
n 1993. Sahia-flm 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 PREVE-
DEREA LOR, Bucureti, 1977.
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MN Bucureti, 1987.
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Bucureti, 1981.
www.dacoromanica.ro
- 155 -
Comunicarea
inginerului regizor David Reu n Jurnalul
Astronomic al Academiei.
ACADEMIA ROMN
JURNALUL ASTRONOMIC ROMN,
Vol. 4, Nr. 2 / 1994
EDITURA ACADEMIEI ROMNE
NUMERAIA UN
VESTIGIU NOIONAL N
ARHEOASTRONOMIE
(Consideraii bazate pe informaia
arheologic obinut de la
sanctuarele-calendar ale dacilor)
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 edifciul. Autorul arat c
au fost descoperite doar 19 gropi, afate n
condiie bun. Diametrul zonei dintre piloni
este de 6 m. Ceea ce este foarte interesant este
faptul c ntre doi piloni ptrai se af 6 piloni
rotunzi Studiul mai sus-menionat include
i un plan al sanctuarului (fg. 12) precum
i diametrul mediu al pilonilor. Conform
descrierii autorului, distanele dintre piloni
pot f 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.
DAVID REU
Scientic comunication
ROMANIAN ACADEMY
ROMANIAN ASTRONOMICAL
JOURNAL Vol 4, No. 2 1994
EDITURA ACADEMIEI ROMNE
THE CALENDAR NUMERATION
A NOTIONAL VESTIGE
IN ARCHAEOASTRONOMY
(Considerations on the archaeological
information from Dacian
calendar-sanctuaries)
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 edifce. The author shows
that only 19 hollows were still in good
condition. The diameter of the area between
the poles is 6 m. We fnd it very interesting
that between two quadrilateral poles there
are 6 round poles...
The mentioned study includes the
plan of the sanctuary (fg. 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
www.dacoromanica.ro
- 156 -
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 (fg. 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 fresc, 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 (fg. 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 fecare).
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 fecare
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 f, ntr-adevr, o
posibil explicaie a unui aspect controversat
al istoriei culturii i civilizaiei: mprirea
cercului n 360.
n concluzie, este important de reinut
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 (fg. 13: the hollows for round and
square poles).
We are able now to correct the suppo-
sition of the archaeologist, who thought that
the total number was 40 or a bit more.
Our specifcation proves that the author is
right when he observes that This reminds
us, inherently, of the calendar from Sarmise-
getusa... 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 ari-
thmetical and geometrical support for prof.
C. Bejgus hypothesis about the Dacian ca-
lendar (the Prahova Archaeology Museum
Annuary 1984) because it explains the
development of Moons decadic cycles (42
weeks + 1 holiday = 295 days = 10 moon cy-
cles 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 supplementa-
ry days. Their celebration may be mentioned
(the 7th one, which initially represented the
end of one week). Between those quadrilate-
ral 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 unclarifed aspect of the history of
culture and civilization the division of the
circle into 360.
In conclusion, it is important to know
www.dacoromanica.ro
- 157 -
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 afate 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 Sanctuarul-
calendar 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
infrmat aceast ipotez, pe care o susinem i
noi, la rndul nostru (fg. 17)
Doar c autorul ajunge la o concluzie
greit n privina componentelor
sanctuarului-calendar: el afrm c nu trebuie
s conferim o semnifcaie astronomic
fecrui element n iulie 1976, n articolul
Interpretri calendaristice ale sanctuarelor
circulare, publicat n revista Steaua, anul
XXVII, autorul i reconsider concluziile,
afrmnd: 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 defnesc
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 fe interpretate ca 104 ani.
that the Round Area from Pecica (Arad coun-
ty, Romania) is connected to the numbers 6
and 7 and to the operations 6x6 and 6x7 whi-
ch concern the calendar based on the obser-
vation 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 (fg.
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 frst thought, but it also
fgures 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 defne 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....
www.dacoromanica.ro
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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 semnifc 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 semnifcaii arheo-
astronomice.
Personal, n toamna anului 1987, am
emis i am inclus n flmul 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 fecare 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 c-
rui numr de elemente este contestat de arhe-
ologii care lucreaz acum acolo. Propunerea
noastr elimin aceast disput i aduce do-
vezi n sprijinul existenei unor calcule calen-
daristice elevate la Sarmizegetusa.
Dac urmrim scurgerea sptmnilor
din perspectiva celor 104 blocuri de andezit,
vom observa corecia (cte dou zile n plus,
la fecare 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
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 fnd
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 poles-
interior ring: the frst corrections is operated
during the second year (after the 84th week),
the second one during the fourth year (after
the 168
th
week), the third one during the ffth
year (after the 252
nd
week), a.s.o.
The 104 week-stones include the
number of the 84 week-poles, so that the
www.dacoromanica.ro
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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 fecare). 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 semnifcaia 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 find un calendar lunar,
luni-solar sau solar, ne ndreptete s ne
reamintim de marcri similare descoperite la
Stonehenge (fg. 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
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 extra-
days 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
defne 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 (fg. 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
www.dacoromanica.ro
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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
f 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 f 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 confguraia celui de-al treile rnd de pe
Platforma Sacr de la Costeti-Cetuia (jud.
Hunedoara, fg. 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 confrmat ipoteza
conform creia Stonehenge a fost nc de
la nceput un observator lunar (cf. aceluiai
autor), atunci numrul gropilor ar trebui s
fe 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
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 confguration of the IIIrd row
at the Holy Platform in Costesti-Cettuia
(Hunedoara district, fg. 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 confrm 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
the 2
nd
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
www.dacoromanica.ro
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calendar luni-solar sau solar, ale crui corecii
veneau de obicei din tradiia ciclurilor lunare
(cte 2 zile n plus la fecare 84 de sptmni
conform ipotezei prof. Bejgu).
Revenind asupra afrmaiilor, 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 luni-
solar (fg. 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 (fg. 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. Difcila 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 affrmations, 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 (fg. 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 (fg. 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.
www.dacoromanica.ro
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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 afrmm
c numeraia face parte din vestigiile
activitii omeneti sub forma vestigiilor
noionale. Elementul arheologic i trsturile
sale specifce au, n acest caz, o semnifcaie
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 specifc
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)
www.dacoromanica.ro
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NCHEIERE CU ENIGME
de David Reu
Documentndu-m pentru realizarea
flmului tiinifc Calendarul geto-dacic.
Numeraia la Sahia Film n 1989, am reinut
cteva informaii nefolosite n flm, 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 afa 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 se-
colului XIX Paul Torok, procurorul dome-
niului fscal din Hunedoara, redescoper aici
comori ascunse, pe care localnicii le rsco-
lesc. n Arhiva Statului Maghiar, Archivum
Thesaurariale, Acta generalia (MOL Th. Acta
gen.) 6.695/1803, este cuprins ancheta baza-
t pe legende ispititoare din zon. Se consta-
t c, din 1784 la Grditea, localnicii visau,
rscoleau, gseau i vindeau comori de zeci
i sute de monede din aur (Lisimachos, Ko-
son), aspect de care s-a sesizat Tezaurariatul
austro-ungar (SPRE DEOSEBIRE DE CEL
ROMNESC DE AZI, CND ZONA ESTE
RSCOLIT CU DETECTOARE MODER-
NE!) i a trimis specialiti s sape organizat
(supraveghetor find Bernard Aigler) i mili-
tari 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,
A CONCLUSION WITH PUZZLES
by David Reu
During our researching for the
documentary flm Geto-Dacian Calendar.
The Numeration at Sahia Film Company in
1989, we noted some information unused in
the flm, 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 XVI
th
century, when Gaspar Heltai wrote
in his Chronicle about Hungarian stories-
Cluj, 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 feld 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 Austro-
Hungarian 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
www.dacoromanica.ro
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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 find 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, fer, 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 f gsite multe
mrturii i exemplare de antichitate, care ara-
the hollowed stone carved as a shaped
tub (today, flled 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 pie-
ce of brick, written backwards: PER SCO-
RILO (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 V
th
volume 68 pag. 433,
the VIII
th
volume -71 pag. 439 and the IX
th

volume -72 pag. 587.
General observation is that we deal
with an extremely rare antiquity that awa-
kes the strong desire to get it and that ex-
cavations, 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 ro-
bbery 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,
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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 stratifcat
(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
trandafr vizibil clar. Lng piatr, n pmnt
s-a gsit o coloan din marmur, gravat fn.
La canal au fost gsite dou pietre cubice,
unul cu semne greceti (fg. y.a), iar cellalt
cu semne evreieti (fg. 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, find mari,
nu pot f 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 fe
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. 4042-
l804).
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.
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 (fg. y.a) and
the other one with Hebrew signs (fg. 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, fve 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
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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 fer
i cteva cuie mici. n alt camer au fost
descoperite trei pietre cubice cu cteva litere.
Pe o piatr erau dou litere latine (fg. y.c),
pe alta la fel (fg. y.d) i pe a treia alte semne
(fg. 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 (fg. y.f), mai
departe n dreapta, un trandafr foarte greu
vizibil...
Conform ordinului Administraiei,
bucile arheologice sunt cu respect
expediate, o jumtate de sap, o bucic
de eav de pmnt ferul semisferic scobit,
un stilet mic... ducaii cosonici...
Poate se vor ntreprinde aciuni de
elucidare a acestor enigme. Sperm.
Am vrea de asemenea s atragem aten-
ia asupra unor eforturi de a se descoperi n
jurul Sarmizegetusei-Regia NECROPOLA
REGILOR DACI (care se sper a f cea v-
zut de un localnic n 1784).
Aventurierii au afat cte ceva despre
visul i observaia a crei destinuire i-ar f
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;
with 5 gun-mouths, of which two sides are
completely blackened by fre. These two
square rooms were flled 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 (fg. 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.
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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
sacrifcii, 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 sacrifce, will appreciate Constantin
Bejgu. Indeed, Dacian stones count! They
count the time.
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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
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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 af 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 fce ale geto-
dacilor.
Fig. 6: The authors participation
on promoting the scientifc
knowledge of the Geto-Dacians
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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 identifcare 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
superfcial, nc din construcie, n vederea creterii rezistenei, arsur de la care au provenit
urmele de crbune ce a conturat groapa de fxare; 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 fxare 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
identifcation 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, superfcially 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.
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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)
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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
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)
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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)
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
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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 fecare 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 fer cu captul exterior inelat; i 4 elementele de substructur specifce 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 fxa 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
fgures 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, specifc 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 fxed
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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
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Fig. 20: inte de fer, masive, de pe terasa XI de la Sarmizegetusa Regia, posibilii marcatori
itinerani ce puteau f 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 fxing 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
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Fig. 22: Geometria studiului gnomonului astronomic:
S
i
, E
c
i S
v
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 S
i
, E
c
sau S
v
;
, , unghiul nlimii Soarelui la solstiiul de var, la echinocii, respectiv la solstiiul de
iarn;
Fig. 22: Astronomical gnomon study geometry:
- S
i
, E
c
i S
v
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 S
i
, E
c
or S
v
;
- , , 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 nord-
vestul 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.
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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, desfinate 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.
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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.
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Fig. 27: Orientarea
echinocial a
sanctuarului de la
Dolinean:
Fig. 27: Equinox
orientation of the
sanctuary from
Dolinean
Fig. 28: Orientarea
solstieal a intrrilor
n sanctuarul de la
Dolinean
Fig. 28: Solstice
orientation of the
entrances into the
sanctuary from
Dolinean
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Fig. 29: Plan of causeway postholes at Stonehenge
Fig. 29: Plan of causeway postholes at Stonehenge
Identitate
Identity
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Fig. y: Inscripii descrise la pag. 125-126.
Fig. y: Inscriptions described at pag. 125-126.
Dacia
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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 tiinifc Calendarul getodacic, numeraia / The documentary The getic-dacian
calendar. The number of items and their meaning .......................................33
Comentarii la fotograme din flm./ Comments to the images from the flm .....34
Filmul Documentar Sarmizegetusa pentru istoria civilizaiilor / Documentary flm:
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 flmul Decebal / Shots from the flm 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
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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 semnifcaiile 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
Bibliografe / Bibliography ........................................................................150
Comunicarea inginerului regizor David Reu n Jurnalul Astronomic al Academiei:
Numeraia un vestigiu noional n arheoastronomie / Scientifc
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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